other things 〈◊〉 we heere in this Text Silas That naturally we are ignorant of the gospell because we cannot knowe it without reuelation from heauen We are not borne beleeuers Tim. Tell vs now what Faith is that which is the Iustifying Faith and whereunto the Righteousnes reuealed in the Gospell is imputed and applied Sil. Not that Historicall Faith which is but a bare knowledge nor the Miraculous Faith by which wonders are done nor the Temporary Faith of Hypocrites which vanisheth in time of affliction Math. 13. but that Faith which hath application of the thinges beleeued ioyned with the true knowledge and assuraunce of vnderstanding whence commeth confidence and boldnesse Tim. How many things are comprehended in this Faith Silas Fiue things First apprehension in laying hold on Christ. Secondly approbation in esteeming Christ aboue all or more then all Thirdly expetition in desiring him before all Fourthly Oblectation delighting in him more then all Lastly Expectation looking for the full inioying of his presence and glory Tim. What meaneth he to say From Faith to Faith Sil. Not from one Faith to another but from one degree of Faith to another from weaker faith to stronger from a lesser Faith to a greater Whereas this phrase From Faith to Faith by diuerse Interpreters is diuersly expounded as from an vnformed Faith to a formed which is Popish from the Faith of the Preacher to the Faith of the hearer Thus Augustine but amisse for a mans owne faith iustifieth therefore from faith of Parents to faith of posterity is amisse also from the faith of the old Testament to the faith of the new as Chrysostom thought not wel nor fitly from the Faith of one Article to the Faith of another as Anselme writeth from the faith of things present to the faith of thinges to come as the resurrection c From the faith of God promising to the faith of man beleeuing as Ambrose Martyr thinke yet the fittest and best exposition is of the measure of one and the same faith from faith beginning to Faith encreasing toward perfection Faith so much the more it groweth so much the more it maketh men sure of their Iustification there be the like phrases to this else-where in holy Scripture as Psal. 84 8. from strength to strength 2. Cor. 3 16. from glory to glory first from one degree of strength and glory to another so heere from an infirme Faith to a firme Faith Therefore the meaning of this forme of speech is as if it should bee said that this righteousnesse of God is gotten not by the workes of the Law but by the Faith of the Gospell alone for degrees of Faith alter not the kind of Faith a weake and a strong Faith be but one Faith which without deed doth iustifie according to that which is afterward written for explication of this Text in Chap. 3. verse 22. Tim. What doe ye call the weake Faith Sil. An earnest and constant desire to know Christ and to make application of his mercies to our selues Tim. What is the highest degree of Faith Sil. To be fully perswaded of a mans owne Adoption and of his owne Saluation as Abraham and Paul Rom. 4 21 8 38 39. Tim. Who are heereby admonished Sil. Such as presume of full Faith when they haue none at all Secondly such as thinke they haue none because they haue so little and mingled with many imperfections Presumption and distrust are the extreames of a true Faith Tim. What bee the fruits whereby a weake Faith may bee knowne Sil. These First daily exercise of priuate prayer Secondly true loue of the word and of Gods Children because they be so Thirdly true sorrow for sinne and earnest endeauour to mortifie our lusts 〈◊〉 diligence in the duties of our perticular calling Lastly patience in aduersity Also the fruits of a strong Faith bee these First to cleaue to God in great dangers as Stephen and Paul did Secondly to suffer ioyfully the 〈◊〉 of goods and life for Christ and his word as Antipas and Hebrewes did Heb. 10 34. 〈◊〉 2 13. Thirdly to belieue the promises when all meanes fight against vs as Dauid and Abraham did Rom. 4 3 4 5. Fourthly great contempt of the world Fiftly great 〈◊〉 and confidence in prayer Rom. 8 15. Sixtly burning loue of the Brethren 1. Iohn 3 14. Seauenthly bountifull releeuing the poore members of Christ Iesus euen to the empairing of our owne substance 2. Cor. 8 3. for Christ his sake if neede and cause so require DIAL IX Verse 17. As it is written The iust shall liue by Faith Tim. WHat is the drift of these words Silas To proue by authority of Scripture that whosoeuer belieueth the Gospell shal be accounted righteous and so be saued This sentence of Habakuk is also an illustration as if Paul should say This Doctrine by Faith to be iustified agreeth with the Prophets and is neyther new or absurd Tim. What may we note in this Text. Silas Two things First the manner how this authority is brought in As it is written Secondly the authority it selfe The iust shall liue by Faith Tim. What was obserued in the manner of alleadging this authority Silas These few things First that Saint Paul citeth not so much the verse as the Booke of Scripture wherein it is written Secondly that he contenteth himselfe to proue Doctrine by authority of Scripture Thirdly that he citeth but one Testimony Fourthly that the Doctrine of free pardon and imputed righteousnesse is hard to bee perswaded vnto men yet hath witnesse from the Prophets It hath euer seemed to humane reason very repugnant and a thing vnlikely to be true that a wicked liuer a periured person a common lyer a railer an oppressor an vnchast liuer a blood-sucker or such like only by belieuing the Gospell should suddenly become iust and be accounted righteous and vnblameable Against which Doctrine the Papists to this day like Dogs doe barke railing at it and the Preachers of it saying that it ouerthrowes all Lawes and Discipline and takes away out of mens society all vse of punnishments and rewards laying open a gappe to all wickednesse if it should be preached that without righteous works without any habite or actions of iustice only by Faith in Christ sinners may bee iustified with God Therefore out of good discretion to stoppe the mouths of calumnious slanderers and to put humane reason to silence Paul citeth this place of the Prophet least he bee thought to haue brought in a Doctrine full of nouelty and absurdity it being receiued long before in the Iewish Church by authority of propheticall Oracle which is three times alleadged in the new Testament First Heere Secondly Gal. 3 11. Thirdly Heb. 10 〈◊〉 to illustrate this Doctrine of iustice and life eternall to be had by faith alone and howsoeuer the Prophet who first vsed these words might aime in part at the refreshing and comforting of the godly in those troublous times vnder
and manifcst Tim. Seeing you say that he that is in Christ by faith may know that hee is so declare vnto vs by what meanes hee may know it Silas By two meanes First euery true beleeuer hath with his faith a gift and power from Gods Spirite wherby he vnderstandeth and seeth his owne faith as one that sees or feeles or walkes knowes infallibly that he doth these things Besides it is written that by the Spirit we know the things that are giuen vs of God 1. Cor. 2 12. Where-vnto adde the example of the man Marke 9 24. and of Paul 2. Tim. 1 12. excepting the time of some great fals or strong temptations or the instant of a mans new birth when this knowledge of a mans owne faith is not so cleare Secondly euery true beleeuer may know it by the proper and peculiar fruite of a true faith to wit by an holy and vpright conuersation which is called heere the not walking after the flesh but after the Spirite For as the Sunne is perceiued by his heate and light and the goodnes of a tree is knowne by the fruite and a liuing man by his motion speech and actions so a beleeuing Christian is discerned to be such a one by his godly and religious life Therefore are we exhorted by Peter to make our calling electiō sure by good works 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ and in the matter of our saluation by him yet in our conuersation it is not alone but accompanied with good workes as tokens and signes to make it knowne Therefore seeing a faithfull person cannot bee condemned and perish and euery such an one hath good meanes whereby to know his owne faith Heerevpon it followes necessarily that euery faithfull person may assuredly know he shall be saued Tim. Let vs heare what profit and vse wee are to make of this trueth Silas It doeth conuict the Papists who teach that the faithful in this life can haue no ordinarie certainty of Gods grace and their owne saluation by their faith For thus they write in the 〈◊〉 hemish Testament that it is a most dānable false illusion and presumption to say that a particular man can say that he is assured insallibly that himselfe is iustified and hath certaine knowledge of his owne predestination they allow a certaine knowledge by speciall reuelation and probable perswasion by hope Tim. What harme and inconuenience will follow this incertainty and doubting of saluation Silas The ouerthrow of all Christianity and Religion For except we be sure of grace free loue to vs in Christ for our saluation we cannot loue him nor hope in him nor pray to him nor obey him nor be thankfull to him nor do any other good worke but in hyprocrisie 1. Iohn 4 19. Rom. 5 2 3 10. Secondly this doctrine of incertainty and doubting of saluation shakes the sufficiency and persection of Christs merites destroyes the truth and constancy of Gods promise weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children Rom. 8 16. Tim. Yea but they which are now in Christ and doe beleeuē are not sure to perseuere to the end Silas Yes he that is once in Christ shall euer bee in him A member of Sathan may become a member of Christ but a member of Christ can neuer bee the member of Sahtan for none can plucke them from Christ Iohn 10 28. Who also prayeth for our perseuerance Ioh. 17 11. Tim. What other profite is to bee made of this former trueth touching the certainety of Saluation beleeued in Silas In all terrors of Conscience and conflictes with sinne it ministreth no small comfort to the godlye to know and be assured that their saluation standes firme and immooueable Lastly heere are all men admonished howe to iudge and discerne of their owne faith whether they bee true beleeuers and such personnes as shall not bee condemned which may bee done by the second condition heereunto added and annexed to wit if hee walke not after the Flesh but after the Spirite Tim. What is heere meant by walking Silas Liuing or ordering and disposing our life and actions Tim. What is heere meant by Flesh and by Spirit Silas By Flesh is meant that vicious quality of sinne or corruption of Nature with the blinde and wicked motions thereof and by Spirit is meant that qualitie of holinesse created and working in vs by the Spirit of God by a Metanomie of the cause for the effect Tim. Shew vs now who may be sayde to vvalke after the Flesh Silas Not they which haue corruption of nature and sinnefull motions for these be in euerie godly person but they which in their liuing and ordering of their life and conuersation doe follow these sinnefull motions and lustes as their guides and Leaders so thinking speaking and dooing as their owne carnall blinde reason and corrupt affections leadeth directeth and gouerneth them This is to walke after the flesh to set ones course by the counsell and direction of his corrupt reason and wit Tim. May not a man walke after the flesh whose Workes are outwardly good and honest as when hee prayes heares the word giues thankes reproues sin bestowes almes giues counsell c Silas It is very true hee that doth these things and other good things and doth them often and continually yet may be a person that doth walke after the flesh if he do them out of a corrupt carnall minde and vnpure conscience seeking to please himselfe and other men being carried with his owne profite or praise and not seeking Gods glory Finally doing them rather of custom then of conscience and obedience to Gods commandement Tim. Then tell vs how many sortes there bee of them that walke after the flesh Silas Two sorts the first be they which are wicked and open sinners hauing cast off the reuerence of God and shame of man as Drunkards common swearers periured persons adulterers common lyers couetous railers contentious persons and the like The second sort be Hypocrites which cloake their actions and life with appearance and shew of faith obedience of the worde good conscience and the spirit of God yet in trueth they are voide of all these and haue no other leader guide or ground of their life and doings but their own ignorant minds and false hearts being wholly carried with bye and fleshly respects and worldly gaine Tim. Giue vs some plaine markes whereby they that in this sort walke after the flesh may perceiue it in themselues that it is so Sil. First that they vse not to take counsell of Gods word to make it their rule of euery particular action of their life Psal. 119 9. Secondly they neuer looke vpon their patterne and example Christ Iesus how he spake did that they may do the like 1 Iohn 2 5. Iohn 10 27. Thirdly they do not by prayer lift vppe their hearts to God to gouerne them in their counsels speeches and
what doth this teach vs Silas That our Christian loue one towards another doth no way more firmely manifest it selfe then by praying one for anothers saluation Thus Paul proues the truth and earnestnesse of his loue to the Istaelites by this duty of praying for their conuersion to Christ that they might be saued Which shewes it to be a speciall euidence of loue yea Paul did more demonstrate his loue in praying for the Israelites good then when hee greeued for their euill because it is more to bee saued then to be deliuered from paine Also Steuen at his death witnessed his charity by his supplication vnto God for his persecutors Acts 7. 60. And Christ also manifested his deepe loue to his crucifiers by praying God to forgiue them Moreouer Paul testified his loue to all the Churches in the beginning of his Epistles by thanksgiuing and prayer for their faith and loue and it cannot be but a man must loue him hartily for whose repentance and saluation he heartily prayeth Tim. Whereunto must the knowledge of this trueth serue vs Silas First to reproue them for want of loue which foreslow or forget to pray for others or do it not for their being saued Secondly to consute them of errour who thinke loue to consist onely or chiefly in good speech or almes or other outward woorkes of mercy to the body Thirdly here is an admonition to euery one to proue vnto himselfe the trueth of his Christian loue by his diligentand earnest prayers for the good of others namely for their conuersion and saluation which is the chiefest good For whosoeuer he be that truely loues another doth euer aime at the good of the party loued and especially of that which may doe them most good and that what can it else be but the saluation of their soules after Pauls example here Tim. But aid this prayer preuaile with the Iewes to get them all saued Silas No these words set forth not the effect and what fruite came of his prayer but what scope and end he propounded to his prayer which was not earthly and temporall but eternall good things Tim. But why would Paul pray for them whome he knew to be cast out from God and saluation Silas All were not so and for the other he might pray Rom. 11. 1. Secondly the nation of the Iewes were not cast out for euer but for a time and therefore hee might pray for the saluation of such as were to be called Rom 11. 25. This admonisheth all Christians what things in prayer they ought especially to begge for others and that the euent of their prayers euen for the most exellent good which euer endures doeth depend vppon Gods pleasure whereof sithence wee can take no certaine knowledge in respect of particular persons therefore out of Christian charity wee are to wish well to all whome God vouchsafeth the name of his people or with this limitation all whome God hath giuen to Christ. DIAL II. Verse 2. For I beare them record that they haue the zeale of God but not according vnto knowledge Tim. VVHat doth this verse containe Silas Two thinges first the testimony of Paul touching the zeale of the Iewes which engendred his loue towards them The second is a correction of his testimony giuing them to witte that their zeale was erronious and void of knowledge Tim. What doe ye call zeale Sil. It is a very earnest loue of something ioyned with griefe for the hurt done to it as the louing mother or wife doe grieue for the harme done to their childe or husband Tim. What things are required vnto zeale simply considered Silas Three first a thing must bee vehemently loued for zeale is loue encreased Secondly a wrong true or supposed is to be offered to the thing so feruently loued Thirdly thereupon ariseth a great griefe conceiued with a desire to repell the wrong This affection of zeale in it selfe is not good or euil but is an indifferent affection and many times it is found in men both good and euill for the Apostles were zealous and so were the Pharises Christians were zealous and so were the Iewes too as appeareth in this Text as now some Protestants in their way be zealous so be many Papists Tim. What call ye the zeale of God Silas A great griefe of heart for some wrong done to him his will doctrine worship or glory or people with a desire to hinder or repell the same with all our power Tim. What is meant by this that they had the zeale of God Silas That they had a burning desire in their hearts to promote the glory of God and weere grieued for hurt done to it as they thought by Christ and his Apostles and their doctrine Tim. Whether was this their zeale sinfull or no Sil. In that they greatly affected Gods glory were mooued with indignation for that which was done against it thus farre their zeale was good and was both loued and commended of Paul but because it was not gouerned by faith and sound knowledge it was blinde ignorant and erroneous and therefore it was vicious for it made of Religion error and ignoraunce of such things as we ought to know so by sinne defiled their affections and actions which in their owne nature were good Tim. What knowledge is needfull to zeale that it may bee a right zeale Silas A threefold knowledge First of the thing loued Secondly of the hurt done to it Thirdly of the end which we propound to our zeale Tim. The zeale of the Iewes how did it faile in the knowledge of these three things Silas First they did not knowe the thing loued for they rightly knew not Gods worship and glorie which they thought to stand in ceremonies and outwarde obseruations of the Law and not in the faith of Christ and obedience to the Gospell Secondly the wrong which they thought to be done to God by the gospel of Christ was but supposed and no true reall wrong For the preaching Christ which out of blinde zeale they persecuted did much aduance Gods glorie and the praise of his grace that in his beloued Sonne he would freely accept sinners Thirdly they also stroue for vaine-glorie and their owne praise out of selfe-loue which they choked with pretence of Gods glorie and so fayled in the end of their zeale aswell as in the obiect Tim. What Doctrine are we to gather out of this verse Sil. We learne first by Pauls example to loue allow of the good things which we finde euen in bad men although they be ioyned with much sin and wickednesse For the zeale which the Iewes had to God albeit it had no knowledge to guide it yet seeing in it selfe it was a good thing the Apostle commends it and beares witnes to it Christ also loued the good things which he saw in the couetous yong man that trusted in his riches Marke 10 21. also the Prophet Dauid praised many good things in Saul 2
may we take from this verse thus opened Sil. Heere is laide foorth the condition of weake Christians which lacke the knowledge of the word such are apt to stūble like blind men like sicke persons they be weak ready to trip and to fall vpon euery occasion This must serue to humble the infirme and weake of iudgement stirre them vp to seeke for more store of grace and light of knowledge to be able to walke more firmely Secondly it is much better in case of offence to sorbeare our liberty in things indifferent then to vse it as the saluation of a Brother is a farre more precious thing then the nourishing of our flesh or body Also thereby we preferre peace and edification to our pleasure Tim. In the 22. Verse what is meant by Faith Thou hast Faith for with M. Beza I had rather reade these Wordes by way of concession then by interrogation Hast thou faith Silas Faith signifies the knowledge and perswasion of our liberty in indifferent things as verse 14. in his owne example he expounds it These words contain another secret obiection in the behalfe of the strong thus I know and beleeue my liberty which I haue by Christ that nothing is vnpure to me why should not I prosesse it in words and expresse it in acte without respect had of others This Obiection the Apostle answeres first by granting Thou hast this Faith I yeeld it vnto thee Secondly by distinguishing thus Haue thy faith vnto thy selfe in thine owne Conscience but expresse it not to the hurt of thy Brother for this must be vnderstood necessarily enioy thy knowledge to thy edification but vse it not to anothers destruction Tim. What then shall my Faith lye hid and be smothered Silas No saith the Apostle haue it before God approoue it vnto him vse it so as one that knowes he must giue an account of it before God and comfort thy selfe in it in his sight and be thankfull to him for that knowledge which he hath giuen thee and that is fufficient in this case Thou needest not make any ostentation of it to the hurt of thy brother let it euen be enough to thee that God knowes thy faith This is like vnto that precept of Christ Math. 6 6. Thy Father that seeth in secret shal reward thee openly As in some cases and sometimes wee may hide our Prayers so the profession of our faith lest we boast vnto the danger of others Tim. What then is it lawfull for Christians to dissemble their Faith and profession of it Will it bee sufficient in time of persecution to haue Faith in his heart before God Howe then hath Christ commanded vs to confesse him before men Also see Rom. 10 10. where both faith and confession are required vnto saluation Silas Our Apostle heere speaketh neither of generall Faith by which we beleeue the whole word both of Law and Gospell nor yet of iustifying Faith whereby wee receiue Christ or the promises of Christ vnto saluation but of a particular faith whereby we beleeue something to be lawfull Secondly euen this particular faith which is a perswasion of our liberty in indifferent things is thē onely to be concealed when it cannot bee professed and practised without offence and scandall vnto our weake brother Not the profession then but the vnseasonable hurtfull profession of this faith is heere prohibited Heerewith a greeth the iudgement of Chrysostome vpon this place This text saith he is not to be vnderstoode of the faith of doctrine but of that which appertaineth to the argument in hand namely the Faith about things indifferent Touching the former faith saith hee it is written With the Mouth confession is made to Saluation Againe He that denieth me before men before my Father will I deny him This faith is oppressed if it be not expressed but the other faith about middle things is then subuerted when it is vnseasonably shewed Tim. Tell vs now what the Apostle doth in the rest of the Chapter to the end thereof Silas Hee giueth three short and pithy rules to direct both strong and weake in the vse of things indifferent The first concernes the strong onely the second the weak onely the third them both The first is set downe by way of acclamation O blessed is the man which condemneth not himselfe in that which he allowes Touching the vnderstanding of which rule note that Apostle speakes first touching a mans condemning himselfe and not beeing condemned of others or making themselues worthy to be condemned of others Secondly he speaketh of condemning and allowing in the same person not of disallowing in another what he persormes in himselfe Thirdly hee is to be vnderstood of one and the same instant whereby one man in his iudgement condemneth and in his practise alloweth one and the same thing The summe then of the rule is thus much that hee is indeede a happy man whose practise in outward acte agrees with the inward iudgement of his conscience More plainely thus In conscience to be perswaded that a weake brother is not to bee offended by vndue and vntimely exercise of our liberty so to allow this as by no contrary deede to condemne it it is the happinesse of a man not to bee accused of his heart Let all men striue for this happy condition after the examples of Iob chap. 27 6. and of Paul 2 Corinth 1 12. Tim. What is the second Rule which belongs to the weake Silas He that doubts is damned if he eate because hee eates not of faith that is not beleeuing so in his heart as hee shewes in acte The rule more at large is thus much that such a one is guilty of sinne hurts his conscience and offends God which eyther eates or doth any thing else with a wauering doubtfulnesse and not beeing well perswaded whether they doe well or ill please God or displease him A Christian which will please God and keepe his conscience pure and vnspotted must be able to discerne of that which he doth whether it bee lawfull or vnlawful according to that which is written before Let euery man be perswaded in his owne minde to doe a thing which is good and yet do it doubtingly the minde beeing tossed too and fro with diuers reasons doth pollute the action to him that doth it and makes it to be sinne lacking right rule and end for it is neyther gouerned by knowledge of the word nor done to Gods glory Let men therefore learne to resolue of their deeds before they acte it and enterpise nothing so long as ones conscience and minde is doubtfull what he may doe for so long our deeds cannot be referred to Gods praise and this very thing is enough to make it sinfull for it is sinne whatsoeuer misseth of the due end Tim. What is the third rule Silas That it is sinne whatsoeuer is not of faith where the word faith cannot bee interpreted of conscience for this interpretation is against the beginning
of Augustine that by Adams fall all supernaturall things such as enabled to please God and concerned eternal life are quite lost whereas mans naturall guiftes are but onely wounded and impairied not wholy extinct somuch abiding as is sufficient to free him from excuse not to bring him to eternall life that must bee done by the Grace which Christ hath brought in the Reuelation of the Gospell as before Verse 15. 16. 17. Tim. Who gaue them this knowledge Sil. God himselfe who is the Authour of true knowledge as it is written God shewed it them this witnesseth to vs that beside naturall light of minde God did concurre withall continually helping nature and the weaknes of natural discourse giuing strength to natural faculties and powers much maymed by originall corruption that they might doe their office the better in collecting and concluding effects by consideration of causes Hence it came that amongst the Heathens there were such worthy men as Plato Aristotle Socrates Seneca Pliny Plautus Plotinus Paracelsus besides other moe which haue diued so deepe into the secrets of nature and haue written so many true thinges very learnedly both of Celestiall creatures and humainc duties euen because God was present by efficacie to stirre vp those instructions and principles which himselfe had first engrauen in Mans nature If any bee desirous to know what the meanes are by which God shewed and manifested in them what might bee knowne of him it was neither inquisition and search of the written word nor illumination of the spirit nor humaine instruction nor Angelicall Reuelation nor miraculous operations or diuine visions for these were the priuiledges of his Church people but the meanes were meere naturall as principles ingrafted discourse of reason assisted with a diuine concurrence obseruation of the Creatures by which being visible well marked and duely considred their minds were erected as by a ladder to think vpon the nature and properties of God which were insensible and inuisible For God being an essence separated from matter and not subiect to senses must be perceiued of men by some outward signes of wordes as to the Iewes of Creatures as to the Gentiles who by the beholding and experience of things created haue their knowledge of the Creator more and more polished and encreased The Doctrine and lesson which from all this wee are to learne it is that whatsoeuer knowledge of God or duties the Gentiles got they were beholding to God for it who though he vsed certain Organs and Instruments both within man and without him to engender this knowledge yet this honour still remaines to God that hee bee the Authour and giuer of it and hence is entitled a God of Knowledge which serueth to reprooue such of wicked vnthankfulnesse las forgetting God doe ascribe their great knowledge in diuine naturall and humaine things vnto their owne industry or to the second causes which were vsed for this is to rob God of his glory Withall it must admonish vs that fithence God delights in meanes and workes by them albeit hee is not tyed to them that therefore howsoeuer it is our sinne to set them in Gods roome by trusting in them or referring all praise to them yet it is our duty not to neglect them when wee haue them at hand least wee be found to tempt God Nowe I pray you passe forward vnto the 20. verse which seemeth as I conceiue it to be joyned to the 19. by a Preoccuption For it might be obiected that God being inuisible is vnsensible also and therefore could not be knowne because nothing commeth to the vnderstanding but by the senses to which the Apostle replyeth first by concession that indeed God is not to bee seene and perceiued by sense and then by a secret correction that notwithstanding beside that inward manifestation of himselfe by naturall instinct or imprinted light hee hath outwardly by the things created reuealed himselfe and what may be knowne of him Tim. You say aright for now hee carrieth vs forward to another new externall kind and way of knowing God touching whome tell me what things did the Gentiles know by this exterior way Silas His eternall Power and God-head that is his Eternity Power Deity vnder which be meant his properties which they learned of the great Booke of the Creatures out of which they might learne many things First that they had a maker Secondly that this maker being before the things made is Eternall without beginning or ending also of a spirituall Essence Thirdly that hee must needs be Almighty which made all things out of nothing and sustained such a masse of Creatures Fourthly the order variety and distinction of his Creatures declare his maruelous wisedome Lastly this sheweth his great goodnes that he made them all for our good benefit And finally that he was a most excellent worke-man a rewarder of good and euill Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it haue mooued them Silas To praise God and to loue him to depend vpon him and to seeke to please him as also to serue him with willingnes Tim. What euent had this knowledge in the Gentiles Sil. It made them excuselesse that is it tooke from them excuse of ignorance which they could not plead for themselues That this must bee the exposition of these words so as they are without excuse appeareth not onely by the testimony of sundry learned men as of Peter Martir auouching that God reuealed himselfe to Heathens not to this end on Gods part to take away excuse but the same hapned thorough their owne default that they had no other vse of their knowledge So faith Pareus this came eorum culpa so Gualter Gentium vitie by their own fault so Chrysostome by a consequent and euent vppon abuse of their knowledge not as a proper directly intended end but also by strength of reason for the end properly principally and by it selfe why God by those two Bookes of Nature and Creatures did manifest himselfe so farre as hee did to men was his owne Glorie and mans Happines subordinate thereunto that men acknowledging and glorifying him whome they knew might be blessed as Ver 21. doth not obscurely insinuate In that it sell out otherwise this was accidentally through Sinne blotting out and defacing Gods Image the remainders whereof being withalperuerted are weaker then to leade men to their ends strong to remoue excuse of ignorance Tim. But they might alleadge want of strength to do that they knew Sil. They could not do so because they thought vertue was in their owne power Secondly they had power giuen them in their creation which they lost by their own falt Thirdly they did not so much to the glorifying of god as they were able to do euen in their corrupt estate for the which God might iustly condemne them Tim. What may this teach vs Sil. First that God loues to cleare his Iustice from murmuring and complaints Secondly that if Christians
ignorance of Gods word will excuse no man it will not absolue the Gentiles from condemnation because they knewe not Moyses Law Tim. What Reasons to disswade Christians from Ignorance Silas It is a sinne being contrary to the Law Secondly it is the cause of many sinnes men do both erre and sinne for that they know not the Scriptures Thirdly it is a part of Satans kingdome yea the strength thereof Fourthly it maketh men like Beasts like diuels Tim. What meanes to obtaine knowledge Sil. Prayer Meditation Reading Hearing Conference Tim. What is the meaning of that he saith As many as sin in the Law Silas That is such as had and did know the Lawe of Moyses and yet sinned against it should receiue sentence of death from it Tim. What things may we learne from hence Sil. Three verie profitable Lessons First the law of Moyses is not able to keepe from sinning and to iustifie such as haueit for the Law was giuen to other purposes First to giue knowledge of sinne Secondly to reueale the wrath of God against sinners Thirdly to be a Schoolemaister vnto Christ Gal. 3 24. Tim. What was the second instruction Silas That many which know the Law of God after their knowledge do still liue in sinne which is a verie fearfull thing Tim. What Reasons haue we to liue according to our knowledge Silas Verie many and great First so it is commanded in sundry places Secondly the end of our knowledge is practise Thirdly knowledge without practise it is not only vaine but verie hurtfull Fourthly if wee practise that we know we are like to Christ and the Saints Fiftly we are vnlike to the Reprobates and wicked mē Sixtly all Gods benefits and corrections call vpon christians to be obedient to our knowledge Lastly it is a token of the childe of God to be a keeper of the word 1 Iohn 2 4 5. Tim. What is the third Lesson Silas That the Law should iudge them that are breakers of it this should admonish vs that wee doe with great reuerence and care obserue and keepe it because they that do sinne against the Law it will bee a seuere Iudge against them DIALOGVE IX Verse 13 14. For in the sight of God the hearers of the Law shall not be iustified but the doers of the same For when the Centiles which haue not the Law do by Nature the thinges contained in the Law they hauing not a Law are a Lavv vnto themselues Tim. WHat is the drift of this Text Silas To answere more distinctly the obiection which the Gentils or Iewes might make for themselues The Iew he might obiect that seeing he had the law of Moses there was wrong done to him to match him with the Gentiles in the case of sinne and damnation Vnto which the Apostle answered that they being breakers of the Law could haue no benefit of saluation from the Lawe which saueth none but the perfect keepers of it There is a perfect keeping of the Law either by Christ his obedience imputed to the beleeuer of this Paul speaketh not yet till the third and fourth Chapters or else suppose any man by his owne strength could fulfill the Law then should he thereby be iustified of this the Apostle heere in this place is to be vnderstood Moreouer there is a double Iustification one in opinion when men think and presume they be iust as the Lawyer did that questioned with Christ Luke 10. the Pharisies Luke 16 15. Ye are they which iustifie your selues The other is in truth before God which the Apostle meaneth heere and saith that if any in their deedes could answere the perfection of the Law thereby hee should be absolued and pronounced iust euen in Gods sight which is the true meaning of the word Iustified both heere and elswhere as appeareth by the opposition between Perishing Iustifying as also between condemning and Iustifying Rom. 8 33. and especially by that place in Acts Chapt. 13 39. From all things from vvhich ye could not be Iustified c. where the word can haue no other sense but Absolued Note further there is a legall Iustification and an Euangelicall The latter is by Christ thorough Faith the former by keeping the law perfectly For the end of the Law is not knowledge but practise to make the creature wholy conformable to the Creator therefore it must iustifie the performer Of this Iustification Legall Paul now entreateth Tim What vvas the lesson taught from hence Silas That the Law absolueth a man giueth righteousnesse and eternall life to them which by their owne strength do perfectly keepe the Law and not to them which only know and professe it Tim. What belongs to the perfect keeping of the Law Sil. Three things First that all bee fulfilled without failing in one iot Secondly that it be kept all our life long euen to and euen in the last gaspe Thirdly that it be kept in perfect manner with perfect loue of God and our neighbour Tim. Doth the Law reward with life eternall those which thus keepe it Silas It doth so by reason of the couenant which God hath made Do this liue Leuit. 18 5. Tim. Can any person thus perfectly do the Law Sil. None saue Adam in his innocency the man Christ all other men without exception break it The reason whereof is because all men being borne in sin cannot but in euery thing transgresse the Law till they be sanctified and after they be sanctified they can keep the Law but not perfectly because their new birth is imperfect in this life sinne still striuing against grace whereof it followes that none can challenge at all life eternall by the Law or the workes thereof as they bee done by vs. Tim. What is the Obiection of the Gentiles Sil. They might alledge that they had wrong done them to be condemned seeing they wanted the Law of Moyses Vnto which obiection the Apostle doth answer that though they lacked Moyses law yet they were not altogither without a Law First because that they did such things as Moyses Law required to be done Secondly because their thoughts excusing them in their well-doing and accusing them in euill doing did witnesse they had a Law euen the Law of Nature though not the Law of Moyses Tim. What is it to do such thinges as bee contained in the Law Silas First that in matter of Religion to think there is a God and that he ought to be worshipped Secondly in matters of manners to doe good things as to releeue the poore to helpe the helplesse to speake truth c. Thirdly in matters of policy to punish vices forbidden and to do good things commaunded by good lawes to restraine from euil and to constraine to good Tim. Did the Gentiles all this Sil. They did so as it is manifestly knowne by their Books and Stories which witnesseth of many that they both taught and practised honesty Tim. What letteth that they pleased not God
things Sil. First they obtained remission of sinnes Secondly they were made inwardly new and outwardly they liued hohly Thirdly they called vpon God with perseuerance communicating together in prayer doctrine breaking of bread and all holy workes Fourthly they stedfastly put their trust in God Fistly they regarded not riches for they laid the price of their things at the Apostles feete Sixtly they gaue testimony of Christ boldly Seauenthly in his quarrell they bestowed their liues and cheerefully shedde their bloud For proose of all these haue your recourse to the history of the Acts. Tim. How is this righteousnes manifested without the law Sil. That is without the workes of the law or without this that the law be fulfilled of vs for some Gentiles were iustified which knew not the lawe also some Iewes were iustified which regarded not the lawe and though some did both knowe regard and doe it as Nathanael and Zachary yet the obseruation of the law by them was not the cause why they were iustified The law then is an helpe to iustification in somuch as it doth accuse and condemn vs and so driues vs to Christ accidentally as a disease brings to the Phisition but the law of it selfe hath no strength to forgiue sinne and to suggest and work faith into our harts or to enable vs to keepe it perfectly that we might bee iustified thereby Tim. How many wayes hath this righteousnes witnes of the law and the Prophets Sil. Sundry waies First by euident and cleere sentences which prophesied of Christ and of faith that iustifieth Secondly by tipes and figures which went before in the old Testament as the brasen Serpent and Ionas his beeing in the Whales belly three daies also the Paschall Lambe the Rocke the Cloud did shew Christ. Thirdly by Sacrifices Offerings and ceremonies of the law the bloud of Lambs Goates did signifie Christ to be slain for sin Fourthly by the Sacraments as Circumcision and the Passeouer all which doe beare testimony that our righteousnes remission of our sinnes and eternall life are not to bee founde in our selues but to be sought by faith in Iesus Christ. DIAL XII Verse 22. I meane the righteousnes of God through the faith of Iesus Christ in all and ouer all that heleeue Tim. IN what sence is the faith of Iesus vsed here Sil. Not actiuely for that which Iesus had but passiuely for that faith whereby hee is had and receiued Tim. What is the drift of this text Sil. To open and vnsold more at large that which hee spake concerning the righteousnes of God laying foorth first the instrument whereby it is applied vnto vs which is faith Secondly the persons or subiect vppon whome it is bestowed which be all beleeuers without difference of nations Thirdly the efficient and principall cause of righteousnes which is God And fourthly the materiall cause which is Iesus Christ. Tim. What is the righteousnes of God Sil. That which commeth meerly by Gods good guift and maketh vs acceptable to God euen able to stand before God this righteousnesse wee doe attaine through faith which iustifieth obiectiuely because it leadeth to Christ and instrumentally as the hand of the soule to apprehend it therefore it is written the righteousnes of God through faith Tim. What are the kinds of faith Sil. Foure first historicall which is a knowledge of the history and letter or of the doctrine of the Scripture thence called dogmaticall faith Secondly temporarie faith which is a knowledge of the trueth with an assent to it for a time Math. 13. 21. Thirdly miraculous which is a beleefe that by the power of God straunge wonders may be done 1 Corin. 13. 1 2. Fourthly iustifying faith by the which the righteousnes of God is receiued Of this iustifying faith there are two parts the first is a knowledge of the things to be beleeued as Iohn 6. 69. wee know and beleeue Secondly application of them to our selues Tim. How proue ye that there must bee application in true faith Sil. First by the commaundement beleeue the Gospell Marke 16 1 5. Secondly by the nature of faith which is an hand to drawe Christ to vs. Thirdly by the example of Scripture as Dauid Psalme 18 2. Mary Luke 1 28. Thomas Iohn 20 28. Fourthly by reason for howe can Christ profit vs if he be not applied and put on by faith And 5. by the testimony of the learned which teach true faith to be particular with application as Hierom Cyril c. Tim. What actions are required vnto faith Sil. These fiue First approbation of the things beleeued Secondly expetition in an ernest desire of them 3 〈◊〉 apprehension in a fast laying hold of them Fourthly oblectation in delighting my selfe in them Fiftly expectation in looking certainly to inioy them Tim. What be the degrees of faith Silas Three-fold First such a faith which is a true and earnest desire to beleeue the promises of Christ. Secondly a little faith which is a certaine assurance that the same belongs to vs. Thirdly a full perswasion when the heart is strongly assured thereof ioyned with a sure and certaine knowledge of things hoped for Heb. 11 1. Tim. What is the obiect of Faith Silas Christ Iesus in whom wee do consider three things First his person God and Man Secondly his Offices King Priest and Prophet Thirdly his benefits Remission of 〈◊〉 〈◊〉 〈◊〉 reconciliation adoption sanctification eternall life Tim. What are the persons vnto whom God 〈◊〉 Christ with his benefits Sil. All the beleeuers and onely the beleeuers Tim. What thinke ye of the elect Infants are they Beleeuers Tim. Some think them to be iustified by the beleefe of the Church Others thinke it to be by the beleefe of their parents Others by the beleefe of sureties Others by some secret worke of the spirit But I think that they are saued by their owne faith as it is generally written The iust shall liue by his owne faith Tim. But they want knowledge without which there is no Faith Sil. True they lacke knowledge which is by discourse yet they are not altogither without some knowledge such as for their age they are capeable of as appeareth by this that reason is in children though they want the vse of it Also by the example of Ieremy Iohn Baptist and Christ all which had the light of the Spirit in their infancy being sanctified in the wombe Tim. What vse was made of this Sil. That men which haue not true faith should labor to get it seeing no righteousnes is had without it nor saluation but by it Secondly such as haue it should cherish and labour to encrease it by all good means and be thankfull to God for it Thirdly to take comfort to our selues vpon the death of young children seeing God who hath made a Couenant of life with them doeth worke in them to beleeue in him DIAL XIII Verse 23 24. For there is no difference for all haue sinned and are
imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not
whereby Gods eternall loue descends to his chosen and whereby they climbe to their decreed felicity to which none can come but through these meanes by which means the elect are sure to attaine it yea though they be afflicted here which causeth them to bear afflictions more patiently and valiantly in that they perceiue their saluation to be of God by so many excellent works of his grace so certainely and vndeceiueably procured and effected Tim. What are the degrees whereby the elect arise and climbe to blessednesse in heauen Silas Foure 1. predestination 2. vocation 3. iustification and glorification the first of these is done afore all times the three last of them be performed in time Tim. What doe ye call predestination Silas It is an action of God peculiar to all the elect which are purposed vnto saluation the rest of mankinde being passed by and left to their corruption and iust perdition This action of God is not done in time but from euerlasting God fore-ordaining his elect both to the end which is eternall life and vnto the meanes leading thither to wit vocation faith iustification sanctification the Crosse also death eyther naturall or violent The very worde predestinate is taken foure times in Scripture in this sence as Rom. 8 29 30. Ephe. 1 5 11. But yet the matter and doctrine it selfe is handled in very many places as Rom. 9 and 11. Ephe. 1. Mat. 11 25. Iohn 6. and 17 6. Acts 13 48. 1. Thes. 5. 1. Pet. 1 2. Iude 4. Reuel 17 8. and else-where often Tim. Some thinke this doctrine should not bee taught and therefore raile at the teachers of it what thinke ye do they well Sil. No verily for it ought to be taught to Gods people and Gods Ministers should sinne if they passed by it My reasons for this be these First because Christ and his Apostles taught it and their example is warrant enough for Gods ministers For as the Apostles were followers of Christ in doctrine and life so ought other Ministers Secondly it is a part of Gods reuealed will and therfore belongs vnto vs Deut. 29 29. Thirdly it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable strong and firme as our Apostle doth heere aduertise vs â—â—at afflictions though many and great cannot hinder â—â—â—t further our saluation Fourthly it is the Mother of all godlinesse to which a man or woman doth then and neuer before seriously and chearfully apply themselues when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life 1 Iohn 4 10. We loue him because he loued vs first Lastly it begetteth true and ioyfull thankfulnesse which we will not offer vnto God except wee know that all good comes of his eternall purpose without any respect to our worthinesse Tim. But the conceite of Predestination and that the Predestinate persons must be saued dooth take away from men all care of Faith Ministery Prayer and Good workes vse of Sacraments c. Silas This is a verie slanderous vntrueth because the Doctrine of Predestination doth necessarily put commend vnto vs all these meanes so farre off it is from destroying them or extinguishing the care vse of them because it is taught that whome God predestinateth them he calleth iustifieth and glorifieth Thus vnlikely it is that Predestination should exclude Christ the Gospell Faith Calling Iustification Holinesse of life as it doth include and inferre all these necessarily The reason heereof is because it is wholesomly taught beleeued according to Scripture that God predestinating vnto the end hath also fore-ordained to the meanes which bring vs vnto such an end and that immutably and most freely And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes Tim. What is heere meant by Calling Sil. It is that meane or worke of God wherein his eternall loue in predestinating vs to eternall life doth first appeare and shew it selfe vnto vs for till the time of our Calling the decree of predestination is secret and hidden in Gods counsell but by our Calling it is made knowne to the elect themselues For if God doe call all those in time whom he ordained to life before all times then such as be called may thereby know they are predestinated as the cause is knowne by the effect the roote by the fruit the fountain by the riuer so Gods eternal loue by calling Tim. Yet it is written Math. 20. 16. that many are called but few chosen whereby it should seeme that calling is no sure marke of election and predestination vnto glory Silas It is true there is an outward calling by the Gospell onely which wants the inward grace of the Spirite to make it effectuall this is common to many reprobates and is no sure token of election because it brings no further then to the bare knowledge and profession of Christ and to some generall and sleight reformation such as an hypocrite may haue but not to Christ himselfe by faith in the gospel But the calling which is both a fruite and a certain note of predestination is such a calling which together with the outward preaching of the word hath the inward working of the holy Spirite to be get faith in the Gospell whereby a man is carried to Christ himselfe to be planted in him and ioyned to him as a true member and to be gouerned by his spirit working in vs obedience to our caller of this calling our text speakes Tim. What instructions are to bee learned from this which hath beene sayd of calling Sil. First how needfull a thing it is for vs to haue the gospell and the preaching thereof seeing persons of yeares are not ordinarily called vnto the faith of Christ without it Rom. 10. 14. Secondly that no Christian must rest in an outward generall calling and knowledge though it be a great mercy but striue and labour after that especiall and effectuall calling which is euer coupled with faith and obedience to the Gospell Thirdly such as haue this calling haue exceeding cause to reioyce and be glad and to bee thankfull to God because they haue receiued an vndoubted pledge of Gods loue and their owne saluation in such sort as they may glory in God yea euen in tribulations Tim. But what shall we thinke of Infants that cannot heare the Gospell cannot they haue an effectuall calling Silas Yea all predestinate Infants and such wee are to take all the infants of Christian Parents to be for that they belong to the Couenant and we know nothing to the contrary they haue an inward calling by the Spirit though not after the same manner as persons of discretion and yeares For the Apostle heere speakes of the meanes how all the elect are brought to blessednesse therefore seeing infants are predestinate as no doubt many be they must of necessity bee iustified and haue a Calling For whom hee predestinateth them he
as it were a hand to leade vs to the verie secret place of God Fiftly this Doctrine serueth to admonish all the godly laying aside all other means when they seeke for proofe of their own election to go down into their owne hearts to finde out that precious worke of Gods grace in their calling to Christ. Tim. Yea but this may 〈◊〉 vs for Hipocrites wicked men say they haue a calling And such as haue a true calling cannot alwayes discerue it Silas It is true therefore there be some few tokens by which a sauing vocation is to be discerned from that which is common As first a distinct speciall knowledge of the word not confusedly and generally Secondly to beleeue the promises of the Gospell with sincere loue to them and ioy in them Thirdly to take sound delight in the whole word of God euen the threatnings reprehensions exhortations aswell as consolations Fourthly to begin obedience to the Lawe of God euen from the heart and throughout in one thing aswell as in 〈◊〉 〈◊〉 though not perfectly Fiftly to haue a Spirit of discerning to put difference betweene the voice of Christ which calleth vs to himselfe and the voice of strangers Iohn 10. Sixtly an earnest desire with constant Prayer to haue othere brought to the participation of this heauenly calling specially such as bee vnder our charge as family seruants children wife c. Lastly to loue the Brethren called because they belong to Christ and the Ministers and instruments of our calling being thankful to them as to the Messengers of God and 〈◊〉 of our good To the which may bee added the Prayer of faith and the testimony of the Spirite of God and ours Rom. 8 15 16 and our 〈◊〉 for our Fathers glorie guided by knowledge 2 〈◊〉 7 11. Tim. Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine Sil. Yea 〈◊〉 for Christian consolation euen to comfort at the heart all such weary heauy laden hungry and thirsty soules as do couet aboue all things to be certified of Gods loue towardes them and to finde rest and perceiue the assurance of their owne saluation Let these neuer feare their owne estate if they can finde in truth Gods effectuall calling to bee vpon them by these markes though in a weake measure for thereby anie of these shall clearly and firmely see their owne predestination which being an vnchangeable purpose of GOD that alter not it cannot be that such should perish Tim. What other instruction arsseth out of the first part of this verse Sil. That such as haue the word preached must thankfully receiue it The reason is because it is the ordinarie meanes of an effectuall calling to bring men to Christ such as are Adulti of yeares and stature able to heare Tim. What vse heereof Sil. It shewes the wretched estate of estate Papists and prophane Atheists which dispise the Ministerie of the word also of carelesse worldlings which regarde not such a blessing Secondly it warnes such as liue vnder the word preached to norish an hope that they are called according to Gods purpose and therefore to labour to get an inward spirituall calling ioyned to their common calling Tim. Have ye yet any other instructions out of the first part of this Silas Yea by Pauls putting himselfe into the number Vs wee learne that his owne election was certainely knowne into him and so it may be and is to euery child of God that liues to yeares of diseretion Secondly that by the worke of a true calling the Apostle was assured of his owne saluation therefore not by speciall reuelation onely Thirdly by his example hee ensturcteth vs to hope well of the saluation of others that be members of the visible Church The seasons bee first because they haue the Sacraments of Gods grace whereby they are set apart and sealed vp to God to be his people Secondly God inuiteth them by his word to faith and repentance Thirdly they make profession of God to be their father and Christ their redeemer Lastly in their liues they doe yeeld outward obedience to the worde Now charity requireth vs to think that al this is done in truth and therefore to hope well of them that they belong to Gods election as Paul doth heere by speaking in the plurall number of others as well as himselfe Tim. But what may we thinke of those Christ ans that are apparantly wicked Silas Euen of such we are not to despaire because we know not what to morrow will bring foorth Also the parable of the vineyard shewes that God calles at all houres euen at the last and the example of the theefe and Paul being wicked men and yet called in the ende of their life instruct vs that we must not cast away hope of any how wicked soeuer they bee none more wicked then such as haue beene called Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner Tim. What then is there no reprobation in the visible Church none reiected which be in Noahs Arke in the outward Church Silas Wee may not determine or giue finall sentence vpon any that they are Reprobates Rom. 14 10 11 12 but leauing secret things to God who onely knoweth who be his and who bee not 2. Tim. 2 19. wee doe so out of charity hope well of all as yet wee holde it for a certaine truth that all in the visible Church be not elect That this is so appeareth first by Scripture Math. 20. 16. Many called few chosen also 1. Iohn 2 29. Some went out from vs that were not of vs. Againe the Iewes being Gods people it is written of them that they were not all Christs sheepe nor giuen vnto him of his Father Iohn 10 29. nor were Iewes within Rom. 2 29. nor children of the promise Rom. 9 4. nor the children of Abraham Iohn 8 39. Secondly this truth may bee proued by the similitudes of Scripture which set foorth the estate of the visible Church for it is likened vnto a floore hauing wheate and chaffe Mat. 3 12. to a dragge net hauing good fish and badde Mat. 13 47. to a fielde of tares as well as of good Corne Mat. 13 24. to a house wherein are vessels of earth and of gold to Noahs Arke wherein were vncleane beasts as wel as cleane Thirdly it may bee confirmed by examples as of Esau Rom. 9. 12. and Iudus Iohn 6 70. who were both reprobates and yet liued in the visible Church so of Caine Ismael Saul D. mas Lastly this appeares by reason because were all elect all must be saued which is not true Mat. 7 13 Secondly it opens a gap to security Thirdly were all elect then should all haue an effectuall calling to Christ Mat. 13. and 20. Wee are therefore thus to holde and beleeue that the holye and inuisible Church consists onely of elect and none other But in the visible Church there
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
all respect vnto workes by the certainty facility and fruite that followes it and no we affirmatiuely Paul sheweth what it is that faith speaketh Tim. Howe is the certainty of this righteousnes gathered Silas From the nature of the obiect which is the word of God not euery word but the word of faith euen the promise of Christ apprehended by faith verse 8. The sum where of is this that Christ Iesus is dead and rose againe to iustifie all that beleeue in him verse 9. Tim. How gather ye the facility of the righteousnes of faith that it is easie and possible Silas By this that vnto our iustification there is no more required then this that the hearte beleeue and the mouth make confession of the death and resurrection of Christ. Tim. What is the summe of this whole text Silas Thus much hee that truely beleeueth and accordingly doth professe the promise of God made vnto mankinde concerning blessednesse by the incarnation life death and resurrection and intercession of Christ hath a ready and certaine way to attaine righteousnesse and eternall saluation without al consideration of merit of works either done before or after grace Tim. Come we to the eighth Verse and tell vs what parts it hath Sil. These three First a question which is imperfect must be thus supplyed But what saith the righteousnesse of Faith This question serueth to stirre and quicken vp attention Secondly an answere This it sayeth that the word is neere thee c. Thirdly a declaration what worde hee meaneth not of the Lawe but of the Gospell Tim. Come we to the Interpretation and tell vs in vvhat 〈◊〉 it is saide That this word is neere vs Sil. That is to say it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell so as we neede not crosse the Sea nor climbe vp the Mountaines or take any long painfull iourneyes to seeke it out Tim. How is it saide to bee neere in our hearts and in our mouthes Silas It is neere in our hearts by beeing grafted or planted in our hearts by faith and it is neere in our mouthes when wee make profession of it before men when cause requireth so to do for Gods glorie or the benefit of others Tim. Why is the Gospell called the word of Faith Silas First effectiuely because it begetteth faith thorow the Spirit as verse 17. Secondly obiectiuely because it is receiued by Faith as the proper and especiall obiect thereof Also because it teacheth and requireth not workes but Faith onely vnto righteousnesse before God The Papists doe erre which say that the doctrine of faith and life is meant by the word of Faith Heere Paul medleth not with good life elsewhere hee dealeth about it Tim. Let vs now know what Doctrines we haue out of this eight verse Silas These three First that a liuely Faith hath the worde of God for the foundation and grounde of it to builde and stay vpon whereby Word we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures because they proceede and come from him who is the God of truth al whose words are most true and faithfull howbeit our Christian Faith doth more specially respect the word of the Gospel the promise of Grace touching the remission of sinnes and eternall life by Iesus Christ as it is saide heere by way of exposition This is the word of Faith which we preach And wheresoeuer wee finde Faith and Christ his blood and death coupled together wee are giuen to wit that the Doctrine teaching Christ his person and office is the proper obiect of our iustifying Faith which is therefore by Diuines defined to bee an affiance in the promise of Grace Tim. What may bee the reason that Faith looketh in the matter of iustifying onely to the word of promise Silas Because that word alone doth offer vnto sinners the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation so as they be imbraced and receiued and therefore they bee called the word of his grace and the Gospel of Christ the word of saluation and reconciliation because both the free loue of God and Christ and al his benefits be propounded to the elect in the word of promise Tim. What vse are we to make of this first doctrine Silas It confuteth the Papistes which make not the word alone but their Apocrypha writings humane Traditions to be the Anchor and stay of faith which is with the foolish Builders to lay our Foundation vppon the sand and not vpon the rocke Tim. What is the second Instruction Silas That Faith is no wauering vncertaine opinion fleeting through ignorance and feare but is a firme vnmoueable and sure knowledge because it resleth vpon Gods worde and promise then the which nothing is more sure and certaine For it is written The word of God is true 2 Sam. 7 28. His testimonies are sure and endure for euer Psal. 19 7. 1 Iohn 2 17. Also Heauen and earth shall perish but one tittle of Gods word shall not perish and Rom. 9 6. 2 Cor. 1 20. 1 Cor. 1 9. Now then Faith it selfe must needs bee a thing vnmooueable and bring with it an infallible certainty sithence it leaneth on such a firme rocke Mat. 7 25. as the sure words of the faithfull promises of God who neither is deceiued nor can deceiue vs seeing he cannot lye Tit. 1 2. but is onely truth yea truth it selfe Ro. 3 3. Hence it is that Plerophorie or full assurance is attributed to Faith in Scripture Col. 2. 2. Hence also it is that godly Christians rather then they will deny the doctrine of Christ or anie part of it so ascertained vnto their vnderstanding and with such firme assent of their mindes receiued they choose to loose their liberties liuings yea and liues also if the will of God bee examples heereof we haue in many thousand martyrs of Christ in all ages Tim. Can ye giue vs examples of any whose Faith hath remained stable and vnshaken by reason of Gods Worde and promise Silas Yea of Iacob Gen. 32 9. of Abraham Rom. 4 21. Gods power promises being the two props of Abrahams Faith Heb. 11 17 19. Of Dauid Psal. 119. In thy word is my trust Tim. By what comparison may this bee illustrated and set foorth Sil. Of a good man whose word deserues credit and ehaseth away doubting from such to whom it is giuen so or much more then so ought the word of God to be rested in and that without wauering and anxity of minde perplexed with feare forsomuch as God is the authour of all that truth and fidelity that is in all good men and being himselfe the fountaine of all truth without mixture offalshood therefore his word may be
taken without stammering or doubting and that Faith which leaneth vpon it must needes bee verie firme and strong against all assaults of Satan whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word If in marriage for wedlocke duties and comforts we stay vppon our mutuall promises how much more may the spouse of Christ euen euery faithfull soule quietlie and firmely rest vpon the promise of our husband Christ for all good thinges present and future both nowe and in Heauen Tim. What profit is to be 〈◊〉 of this second instruction Sil. First heereby is ouerthrowne the Popish doctrine which alloweth vnto iustifying Faith no more but probable or coniecturall knowledge leauing mens consciences full of feare and doubting of their owne blessednesse wherein vpon the matter they disable the word of Gods promise and make his word false For to teach that men ought still to sticke in doubts of their own saluation though God haue promised it by Christ to such as beleeue in him what is this else but to play the Butchers of mens Consciences which are euen kept vppon the racke by Romish Diuinity and also to charge the word of God with forgerie and falshoode as if hee did not meane in good earnest Secondly heereby wee see how slanderous they are which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming sithence it is dutie and Christian submission to relye vndoubtedly vpon the worde of God and not godlesse presumption which rather they are to bee 〈◊〉 with who haue all or most of their trust in their owne innocencie and good workes and not alone in the truth and mercy of God Thirdly heere is matter of great comfort vnto all faithfull soules who in all temptations stirring them to doubt of their owne happinesse they may enfree thēselues from all terror by hauing recourse to the word and promise of God as Dauid did I had perished in my trouble sayth hee but for thy promise thy worde hath comforted 〈◊〉 For as the palsie man in the Gospell hauing Christs word be of good comfort thy sinnes are forgiuen thee was thereby cheered aud made both quiet and ioyfull So the promise of the Gospell being applyed to a trembling Soule will fortifie and stablish it in tranquility and peace This Sathan knoweth and therefore his practise is to hide the promises of grace from troubled consciences or else to suggest vnto them this as though that such promises were not made to them or did not belong vnto them Tim. What is the third doctrine out of this 8. verse Silas That the preaching of the Apostles was all one with the Gospel which was written for that word of faith first written by Moses and afterwards by Paul to the Romanes is that selfe same word which Paul and other Apostles preached Therefore it is false which the Manichees and Papists auouch that the Apostles taught other things then that they then wrote that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten which errour of theirs must bee reiected as Apocriphall and false If they bee not confonant to the Scriptures they came not from the Apostles but are counterfet Tim. Let vs proceede vnto the 9. verse and tell vs what is meant by confession Silas An open and plaine profession that Iesus who is Lord of all is our Lord also for that hee is Lord the Diuils know and acknowledge Therefore Christians must goe further and beleeue it with affiance Tim. In what respects is Iesus our Lord Silas Both by right of Creation and power ouer vs and also by grace of redemption hauing as well ransomed vs to bee his owne peculiar people as created and gouerned vs. Tim. What is it to beleeue in thine heart Silas It is not onely in our mindes to see and assent vnto the trueth of the history of Christ which euen wicked men and hypocrites yea vncleane spirits doe but to embrace in our hearts will and affections with holy confidence the benefites of Christ his death and resurrection euen reconciliation with God remission of sinnes righteousnes and life eternall Tim. Why is confession set before faith which is the cause and roote of confession Psalme 116. 10. I beleeued therefore did I speake Silas First because Moses did in this order propound them as in the 8. verse is cited Secondly we cannot discerne other mens faith or other men our faith but by our outward profession of it before men it is declared by our confession and action Tim. Why 〈◊〉 hee onely name Christes resurrection seeing faith respects his birth life death and all which Christ did and suffered Sil. First because the faith of the resurrection of Christ doth distingush Christians from Pagans and Infidels who do easily accord to beleeue that the man Christ was born liued and dyed but they deny his resurrection as a thing which exceedeth compasse and reach of reason the Philosophers discerned it not but derided it rather saying What new doctrine is this Acts 18. Secondly because all that Christ did and suffered had profited vs little vnlesse hee had risen againe wherein hee obtained a perfect victory ouer sinne death hell and damnation for all the elect Lastly the article of the resurrection presupposeth al the rest and knitteth together as a linke both antecedents and consequents his incarnation life and death which went before and his ascension sitting at his Fathers right hand and his intercession which followes after his rising Vnder which then by a Synecdoche all the other passions and actions of Christ be contayned Tim. What doctrine ariseth out of this 9. verse Silas Onely this one to wit the facility and easinesse of that righteousnesse which is by faith in Christ 〈◊〉 vnto our righteousnesse before God and saluation in heauen there is no more difficult and hard thing exacted of vs but with the heart to beleeue and with the mouth to confesse Christ and by this meanes Christ will be neere to vs both in possibility and efficacy in possibilitie because it is a thing possible which may bee that elect sinners shall haue grace to beleeue especially God hauing ordained them vnto Faith Actes 13 48. but it is vtterly vnpossible that they should keepe the whole Law perfectly Gods decree and mans corruption being against it And secondly hee is neere and easie to vs in efficacie because through the holy Spirit hee is made to dwell in a faithfull heart really and actually and his righteousnesse as a robe or garment is put vppon them to couer their sinnes and vnrighteousnesse Tim. Yea but to beleeue in Christ is no lesse impossible hard then to fulfill the Law for we haue no more power to doe the one then the other Silas It is true but this facility is to be vnderstoode not in regarde of the beginning and efficient cause of Faith which is meerely Gods gifte without
before him the learned Doctors of the Church yea Apostles Prophets and Christ himselfe had deliuered this truth to the Church euen from the beginning How then can it bee an heresie in Luther to teach thus but it must be an heresie also in the Pen-men of the holy Ghost to write thus Tim. What is the next Doctrine Silas That the seate and subiect of Faith is not the minde alone but the will also which is more speciallie signified by heart Acts 8 37. Ephes. 3 17. For this confidence is at least a necessary companion of faith but confidence hath place in the heart therefore Faith lodgeth there also Tim. What vse are we to make of this Doctrine Sil. It serueth to teach that vnto a liuely Faith there is required a double worke of the Spirit First to enlighten the minde that it may certainly see and assent to the things written in the Gospell Of this first worke it is that Faith is often in Scripture tearmed Vnderstanding and knowledge and seeing The other worke is to bow the affections that they embrace and fully rest in that which the minde hath fully assented vnto From this worke Faith in Scripture is tearmed trust confidence and affiance Secondly this Doctrine serueth to confute the Romanists which place Faith in the supernal part of the soule onely and will haue it to bee nothing else but the assent of the minde to the will of God whereas it is not written heere that with the vnderstanding but with the heart man beleeueth to righteousnesse There may indeede bee worthy knowledge and notable assent in the vnderstanding part but it is the heart which beleeueth to iustification Thirdly here is an exhortation to all Christians as they will bee assured of this iustifying faith not to rest content with a naked knowledge of the Gospell or that in their mindes they haue yeelded agreement and consent to the trueth of it but neerely to looke vnto this whether faith haue taken holde of their will and affections to make them obediēt to their illuminated vnderstanding with some measure of peace and ioy and to resist all contrary thoughts and motions with a loathing of them being ready to make confession of Christ in our mouthes Tim. What is signified here by confession of the mouth Silas Not onely a plaine and cleere acknowledgement of Christ to be the onely Lord and Sauiour of mankinde and of all that doctrine which concerns his office natures persons and benefits but the calling vpon his name with trust in him as in our owne Lord and Sauiour as it is expounded in the 13. verse following wherein vocation is put for consession Tim. Wherefore is this worke of confession added vnto fayth Silas To distinguish and put difference betweene a dead and a liuely faith by a peculiar fruite of it Tim. But why is this work named as the witnes of faith rather than any other worke Sil. First because it is easily gathered out of the words of Moses before alledged in verse 8. where Moses spake of the mouth and ioyned it with the heart Secondly because it is a principall token of a true faith when occasion serueth sincerely to confesse the doctrine of Christ and to call vpon his name faithfully which no hypocrites doe for they draw neere with their lippes onely Math. 15. 8. but this consession which is a sure marke of faith comes from faith as from the root of it Thirdly because great promises are made to this duty of confession Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith Tim. But in what sort and sence is saluation annexed to confession Silas Not as the effect to his cause but as the way to the end for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen which is here signified by saluation as the highest degree of our happines Seeing righteousnes is attributed to faith and saluation necessarily follows righteousnes therfore faith is the onely instrumentall cause whereby we be iustified and saued and not confession which is but the path onely wherein the godly are to walke to heauen and a 〈◊〉 of a sauing faith 10 as vaine is that Popish note vppon these wordes that faith without workes iustifieth not it iustifieth without workes but it is not in a Christian without workes What doctrines are taught from this latter part Silas That a liuely faith bringeth forth good workes and namely the consession and inuocation of Christ which where they are there is true faith and there is no true faith where they bee not as there is no fire where there is no light nor heat for it is the nature of faith to witnesse it selfe vppon occasion as fire sendeth forth heate Therefore are wee wronged by the Papistes who accuse vs to teach a weake and a dead faith voyde of workes and Christians are to be warned to get such a faith as can shew it selfe by workes and such workes as proceede from faith for wee teach that true faith workes by loue and all works which come not of faith to be sinnes Secondly we learne that confession is a worke necessary to saluation and is to bee done of all those that will be saued necessarily as a duty and a thing commanded vs of God but not as a meritorious cause Tim. But what things belong vnto Christian confession Silas First knowledge to see the trueth concerning Christ. Secondly wisedome to espy the due occasion of confession to wit when God may bee glorified and our neighbour edified Thirdly boldnesse to doe it freely without feare of man Fourthly sincerity without dissimulation and guile Fiftly reuerence as in Gods quarrell and presence Sixtly meekenesse 1. Pet. 3 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe also rash presumptious and vaine-glorious persons timorous and fearefull ones hypocrites and false-hearted men and women proud and mallepart people be not fit and meeke to performe this duty of confessing Christ. DIAL IX Verses 11 12 13. For the Scripture saith whosoeuer beleeueth in him shall not be ashamed For there is no difference betweene the lew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call vpon the name of the Lord shall be saued Tim. VVHat is the drift of this Text Silas To proue by authority of Scripture what he had said before in verse 10. where he ascribed righteousnesse vnto faith as to a cause and saluation to confession as to a way which leadeth vnto saluation The argument standeth thus It is not possible that the scripture should be broken and vntrue but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ. This is proued by these three verses of our Text touching faith verse 11. touching confession in
Thus the Publican prayed Luke 18. 13. and Dauid Psal. 25. 1. This latter kinde of calling on God is either in heart only as Moses prayed at the red sea Exodus 14. 15. and Hannah 1. Sam. 1. 13. or both with hart and mouth as Dauid prayed Psal. 116. 1 2 3. They are both meant here vocall and mentall prayer but chiefly the latter Tim. What learne we from hence Silas That true prayer is a certaine vndoubted note of saluation euen as the want of the guist of prayer is a plain marke of a wicked man Psal. 119. Saue me O Lord for I call vpon thee Psal. 14 4. They call not vpon the Lord. Tim. What vse of this point Silas It serues to moue such as would bee saued and lacke the guift of prayer to striue to haue it and such as haue it to make precious account of it and to be heartily thankefull to God for such an vnspeakeable guift yet we ought not to thinke that by the worke of prayer we merite saluation the roote and cause whereof is faith from whence it hath all efficacy and commendation Tim. What may it teach vs that we must beleeue in him on whom we do call Silas That faith in Christ is necessary vnto true prayer yea so necessary as without it wee not onely cannot pray aright with hope to speede Marke 11 24. Iames 1. 6 7. but our prayers are turned into sinne Rom. 14 23. The reasons heereof be first because it is written he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him Heb. 11 6. Secondly because trust and confidence of the heart that God will heare is that which begetteth prayer whereof as of all other good guifts and good workes liuely faith is the mother and roote whence they spring fetching all their praise and vigor from faith therefore it was that Moses cryed for deliuerance from the Egyptians Dauid from Saul and other enemies the Syrophenissian prayed for her daughters safety the blind mā for his sight and the Publican for the remission of his sinnes c. because they beleeued that God could and would grant their petitions As we in our necessities when we need other men do willingly become sutors for helpe at their hands when we haue trust to bee heard and succoured so it is the affiance of Gods goodnesse which doth bring foorth inuocation and calling on his name as Dauid said Wee beleeue and therefore wee pray Psal. 116. Tim. What profit is to be made of this instruction Sil. First it doth admonish vs that when we pray we bring faith hauing assurance of Gods loue in Christ that for his sake he is our sather and also will faithfully keepe his promises which he hath made to them that call vpon him Secondly to reprooue such as doe offer to pray hauing their hearts voyd of this holy confidence without which all prayers bee vaine and idle Thirdly to comfort such as feele their hearts stirred vp to desire of Gods blessings with a confidence to obtaine because this is a certaine note that they haue faith without the which they could not haue such desires and such confidence Ephe. 3 12. Fourthly to conuict the Papists of error for their calling vpon Saints departed in whome because they may not put any trust for cursed is he that trusteth in man therefore no prayer ought to bee made to them but to God alone in whom alone it is that wee may put our confidence Therefore all religious prayers to him are onely to be made and to none other Also this confuteth Bellarmine who saith that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard directly against this Scripture and Iames 1 6 7. Tim. Proceed and tell vs what hearing he speakes of in saying How can they beleeue in him of whom they haue not heard Silas Not onely the hearing which is inward of the minde and heart but of the outward hearing by the sence of the eare neyther is it the hearing of euery sound or voyce but the hearing of the word euen the word of the Gospell which is meant in this place Tim. What is the instruction from hence Silas That vnto true beleefe in God the hearing of the Gospell with our bodily eare is necessarilye required Tim. But how then shall elect Infantes beleeue seeing they are not capable of this hearing through the weakenesse of their Organ Silas This text speaketh of the meanes how to come by actuall faith which is ioyned with discourse and is got by institution and not of that habituall faith or faculty of beleeuing whereby insants are endowed thorough the wonderful secret operation of the Spirit engrafting them into Christ for saluation Tim. What are wee to thinke of them that are borne deafe and cannot heare Sil. The Holy-Ghost both by his extraordinary motion in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen whereof sundry examples both in former and in this age Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith to wit by externall hearing which is as necessary to faith as faith is to prayer or prayer to saluation Tim. What reasons can bee giuen why externall hearing of the word should auaile vnto faith Silas First Gods ordinance hath appointed it to bee so that by hearing faith should be engendered 1. Cor. 1 21. Secondly his promise heere made vnto hearing that there by he will worke faith Thirdly actuall faith cannot bee had without some good measure of actuall knowledge which we haue put into vs by such as instruct vs in the truth whose voyce therefore it is needfull to heare for the thing beleeued is Gods word and that is receiued by hearing Fourthly as our first parents were turned from God and drowned in vnbeleefe by hearing the Serpent so it is but conuenient that the elect by hea ring Christs voyce should be conuerted to the faith and so returne to God Tim. What vse are Christians to make heereof Silas First it teacheth the sence of hearing to bee a great and necessary blessing The Philosopher Aristotle calleth this the sence of vnderstanding sensus discipline and Paul calleth it the sence of beleeuing sensus fidei Our other senses especially our eyes are good helpes of many notable thinges for thereby wee reade in the great booke of Gods creatures wherein we beholde the glory of the Creator his maruailous wisedome his eternall power and God-head Psal. 19 1 2. 1. Cor. 2 21. Rom. 1 19 20. Yea moreouer by our eyes wee reade in the word of God and other good bookes made and penned for increase of godly knowledge sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse Rom. 1 20. but vnsufficient and effectuall to breed faith And
if thou suffer but one sinne to raigne As the hoast of Israel had peace and safety when Achan was found out and executed so search thy heart for that hidden and deare sin which as yet liueth and is mighty and slay it or else thou shalt neuer haue peace to thy Soule or safety from destruction for he that beareth but with one sinne is guilty of all Iames 2 10 11. The obstinate transgressors of one known law despise the whole authority of the law maker and Sathan can enthrall and draw to hell by one sin serued as wel as by forty Tim. You haue spoken of the Christian Sacrifice it is nowe time we heard the cond tions opened vnto vs Silas First it must be free and willingly offered noted in this word present or giue vp a speech borrowed either from sacrifices of Beastes freely presented at the Altar to be giuen to God or from seruants willinglie presenting themselues in their 〈◊〉 presence readie to do them seruice so ought our Christian duties to be performed with a good will Rom. 6 16. Psalme 119 14. That which Paul saith of giuing to the poore must bee applied to other good workes they are not accepted vnlesse they bee cheerefully done for God loueth no compulsion or necessity in his seruice but a chearefull doer Secondly it must be of the whole man bodie put for our selues as Rom. 6 12. 1 Cor. 9 27. both bodie soules with the affections in them both Body is rather named then minde because sinne entred into the soule by propagation from the body and are shewed forth in and by the members of the body Tim. What are we to learne from this second condition Silas That God requireth the whole man First he created the whole Secondly the whole was redeemed by him 1 Cor. 6 20. Thirdly the whole must bee glorified Fourthly the whole was giuen to sinne before new birth Fiftly God giueth himselfe wholly to his Children therefore they must not giue him a part and indeede we giue nothing except wee giue all for God deseructh and is worthy of all euen the whole hart soule mind and might Tim. What vse hereof Sil. This doctrine reprooueth Nicodemits which giue their bodies to Idols and keepe as they say their heart to God God will not bee serued with the one halfe offer to him all or none Secondly such as outwardly worshippe God with their bodies but keepe their hearts and affections for the seruice of sinne as hypocrites doe Thirdly it exhorteth all Christians with all their faculties of Soule body to decline from euill of all sorts and to doe all good duties of all kinds towards God and man let their iudgement stoope to the wisedome of the worde and their affections bow and yeeld obedience to the authority of the word let their bodily members bee no seruants to sin but instruments of right cousnes Rom. 6 13. Tim. What bee the next conditions of our Christian sacrifice Sil. It must bee liuing that is of our selues which liue and not of dead bodies of beastes and to shewe the chiefe part of this our sacrifice to be Faith whereby our soules liue to God Also the more we do liue to God the more sinne is killed righteous persons alone are fit to offer this sacrifice for they alone liue to God Rom. 1 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God for they be dead in sinne Ephe. 2 1. they doe not liue by faith Fourthly it must bee holy that is pure and separated from all earthlinesse and sinfull corruption so is this sacrifice in part the sanctification of the Spirite which causeth the faithfull to offer vp pure hearts to God in a good measure separated from mixture of sinne This was represented in the spotlesse Sacrifice of the Lawe therefore wicked men cannot offer this sacrifice for they still liue in their 〈◊〉 without holinesse and so themselues and their offerings are abhominable Tit. 1 5. Fiftly it must bee reasonable that is spirituall so expounded by Peter 1 Pet. 2 5. Our Sacrifices may not be Massing popish or Mosai call outwarde ones but inward of the Spirit and minde Iohn 4 24. For this is reasonable because a reason of it may bee giuen out of the word for God is a spirit they be of our selues which are reasonable and offered to Christ our redcemer as a reasonable thing More particularly our reasonable seruice be our Theological vertues faith Hope loue 1 Cor. 13 13. The oricall gifts knowledge wisedome c. Our morall giftes 〈◊〉 mercy chastity our politicall vertues all these are reasonable sacrifices Tim. What is the first reason whereby this sacrifice is confirmed and 〈◊〉 to vs 〈◊〉 text Silas From the mercies of God euen his spiritual mercies which are called mercies in the plurall number because they are many to wit election of grace calling to Christ iustification by faith sanctification by the spirit by all these mercies which are euery one of them more woorth then a thousand worldes hee beseecheth them to obey God by mortification of their lusts Tim. What is our Doctrine Silas That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a godly life As if a Mother should beseech her childe to doe something by the wombe that bare him the paps which suckt him the knees which dandled him and all her entire compassions towardes him how 〈◊〉 should his heart bee not to yeelde to her so we should shewe our selues more then stony hearted if we yeeld not to God when he that might condemne dooth beseech euen by those tender mercies whereby he begat vs pardoned vs called vs renewed and saued vs. For this is the main end why he bestowes his mercies see Psal. 130 4 Also Luke 1 73 74. Secondly whatsoeuer wee are or haue bodily or spiritual blessings it is al of his mercies Thirdly there can bee no sound obedience giuen vnto God but that which springs from the 〈◊〉 of his loue and mercie for that which is constrained by feare is hypocriticall Tim. What Vse are we to make of this Doctrine Silas It condemnes such as by Gods mercies are the more emboldned to offend it is a fearfull signe of a desperate wicked man when by the kinde vsage of God he is made more wicked as hee is a bad sonne which is worse by his parents loue Secondly such as forget his mercies whereof good Christians ought to keepe as it were a register that as they are tempted to any sinne they may checke it with remembrance of some mercie as Ioseph did or as they become dull and slow to good duties they may quicken themselues with meditation of some mercifull kindnesse and with thoughtes of some mercy alwayes resoluing that the more deepely they haue drunke of the mercies of God the more they bee bounde to liue well and godlily as our Sauiour saith God will require much where he hath giuen much
to and to reuerence is to receiue and hearken vnto Christ Mat. 10. Tim. Now to the exhortation what is the first part of it Silas Not to vnderstand aboue that which is meete or not to presume to be wise ouer much Tim. But how can any bee wise ouermuch seeing none can haue too much wisedome nor can vnderstand enough how the shall any offend by vnderstanding aboue that which is meete for we are bid to be wise as Serpents Mathew 10 16. Ephesians 5 15. Silas It is true therefore heere is not condemned the excesse of wisedome for God will haue his children striue to perfection but the proud opinion of such men as challenge to themselues all wisedome and knowledge who both are proud of that which they haue and also arrogate to themselues vnderstanding and guifts which they haue not to the contempt of others thinking themselues to know all and to bee the onely wise men none to bee like them or fit to be compared with them This attributing too much to our own conceite and detracting from others is the maine vice heere forbid and condemned out of which as out of a noysome roote there doe spring 3. noysome branches all comprehended vnder this part as first an itching desire to inuent new doctrines forsaking the beaten path and simplicity of the knowne and receiued truth to runne into new and strange opinions And that this pride and ouer-weening of wit is the Mother of heresie damnable errours both Scriptures 1 Tim. 6 3 4. and lamentable experience haue confirmed to vs that some to be thought wiser then others haue hatched errors Secondly a too great confidence of our vnderstanding as if it were sharpe and quicke enough to pierce into the most secret thinges of God which are vntraccable and past finding out Whence it is that many haue neglected things necessarie to be knowne and fruitfull to search out things which cannot bee sought out and tend not a whit to edifying Of these men Salomon saith that such as search the maiesly shall be swallowed vppe it is the wisemans counsel to content our selues with that which God hath commanded and taught and not to seeke vnto high things aboue our capacity It is a needlesse matter saith Augustine to define that with daunger what we may be ignorant of without danger and better it is still to doubt of things hidden then to contende about that which is vncertaine The third branch is curiositie when a man thrusteth his sickle into other mens haruest rushing beyond the bounds of his owne calling to run into and intermeddle with the matters which appertain to the vocation of other men intruding vppon other mens gifts and functions as King Vzza did vsurpe the Priests function 2 Chron. 26 16. and another Vzza put his hand to the Arke as Romish Prelates not conoent to meddle with their owne Churches and affaires woulde curiously busie themselues with other mens Churches charges and secular matters till they did arise vnto this height of tiranny which now they are growne vnto To be short as all busie bodies do which leaue their owne places and matters to intermeddle with that which in no wise belongs to them contrary to the precept of the Apostle 1 Thess. 4 11. Study to be quiet and to do your own businesse This curiosity draweth with it infinite contentions and much waste of time which might bee better spent as Seneca saith Men spend much time amisse in doing nothing but more in doing euill thinges and yet most of all in doing other things which bee not proper to vs but appertaine to our neighbors and this is most properly meant heere Tim. Now wee see what it is to vnderstand aboue that is meete let vs heare what it is to thinke soherly which is the second part of Pauls exhortation Silas There is a sobriety of the bodie which is properly temperance and consistes in a moderation of our appetite about pleasurable things of this life as meate drinke apparrell generation c. Secondly a sobriety of the minde which is modesty or humility the mother of all vertues and the preseruer of the minde in soundnesse and temper as on the other side pride is the oouerthrower and ouerturner of the minde leading men oftentimes to folly and madnesse This humilitie standeth in two thinges First the sight and acknowledgement of our owne infirmity Secondly in a contentment with our owne gifts and condition of life without beeing puffed vp through our giftes or thrusting our oares into other mens boats by being busie in other mens callings This is to bee wise according to sobriety as the next verse opens it when wee iudge or thinke of our selues according to the measure of our owne graces and degree esteeming meanly of our selues and much better of others then of our selues Tim. What be the reasons whereby Paul perswadeth vs to the exercise of this Christian modesty Silas First because it is God who is the distributer of our gifts 1 Cor. 7 7. 2 Cor. 12 6. Now it is certain that God administreth his gifts both most wiselie and most iustly therefore let not such as haue greater giftes be insolent seeing nothing is their owne but all receiued 1 Cor. 4 7. nor men of lesser gifts repine at others for this were to neglect Gods administration Neyther let any man hide his talent in a Napkin or burie it in the ground with the naughty seruant in the Gospel remembring that God will haue an account of his giftes how they are vsed or bestowed The second reason is because God hath distributed a gift to euery man there is not a person in Gods family but hath a talent committed to him one hath the gift of teaching another of exhorting another of ruling another of being ruled one hath a publick gift another hath a priuate gift as in the naturall body each member hath a faculty so in the mysticall body of Christes Church 1 Cor. 12 6. 7 8 9 c. Therefore let no man imagine that himselfe hath all but let him know that each hath his gift and function too by this meanes none shall despise nor yet hinder others but each shall employ his proper gift vnto the common good of the rest The third reason is that to euery man is dealt out a measure of Faith Heere by Faith we are to vnderstand first the sound knowledge of Christ. Secondly the effects thereof namely the infused habit of iustifying beleefe Thirdly those gifts of the Spirite which accompany this habit of faith which are therefore called by the name of Faith both because Faith is the gifte by which all other are attained Bee it done to thee according to thy faith Math. 15 28. Also because these giftes are conferred vpon the faithfull which belieue in Christ. A measure of this Faith is set against fulnesse or perfection which no meere man in this life can haue because God giues it vnto none Phil. 3 12. but dealeth to
euery man a certaine portion of faith to some more others lesse as he himselfe pleaseth 1 Cor. 7 7. Heereunto appertaineth the parable of the Talents whereof fiue were committed to one and ten to another and one to another Like as in our fleshly bodies there is great difference of giftes our more excellent members hauing more excellent faculties so it fareth in the church which is the body of Christ there is grace giuen to euery member of that body but it is according to the measure of the gift of Christ Ephes. 4 7. Tim. What vse heere of Silas First it must be a bridle vnto arrogancie and a motiue to humility to thinke that no one man eyther hath al gifts or those gifts which he hath in ful perfection but a certain measure meated out to euery ma not by our deserts but as it seemeth good in the eie of the giuer Here also we may obserue how the Pope doth walk by this rule or how may we iudge him to be the seruant of Christ who being but one man yet arrogareth all to himselfe he will haue the whole power of the Church yea and he will do all in the Commonwealth too he alone will be both a temporall and spirituall Monark he in grosseth all knowledge into his owne breast nothing must be diuinity and truth which he saith is not so At a word according to the Latine Prouerbe he alone will bee Dominus Fac-totum and after our common English saying He alone will haue all the Pipes This is farre from contenting himselfe with his own portion and measure as other fellow-seruants do hee may very well and worthily be tearmed Antichrist being so contrary to Christ who himselfe was so full of humility as Phil. 2 6 7. Iohn 13 5. taught his disciples to be humble and meeke Mat. 11 29. whereas this Lucifer is the childe nay the King of pride nay pride it selfe Moreouer seeing the measure of Faith is dealt of God hence it followes that faith is Gods gift and comes not by mans will in whole or in part Eph. 2 10. Also the measure of Faith is diuers there is a little or a weake faith againe there is a great or a strong faith Let not the strong in faith be lifted vp but thinke of profiting and encreasing their measure after the example of the Apostles Lord encrease our Fayth neither let them of little faith despaire for GOD that dealt their measure will maintaine and augment it so they do their part and endeauour Finally when Paule requireth vs to be wise according to sobriety hee condemneth in all Christians both blockishnesse or foolishnesse and slothfulnesse requiring in them both wisedome in the knowledge of vniuersall things both diuine and humane and prudence in the choice of particulars about things profitable to the Church and our selues likewise industry in applying their vnderstanding vnto the most benefite of our selues and our brethren DIAL V. Verses 4 5 6 7 8. For as we haue many members in one body and all members haue not one office so we being many are one body in Christ and euery one members of another Hauing then guifts c. Tim. HOw doth the Apostle Paul goe forwards and how doth this text hang vpon the former Sil. Now he btingeth a new argument from the communion of the faithfull to prooue his last exhortation to wit that euery one without pride ought to content himselfe with his measure of guifts and to vse them to common edification in all humility and charity and this hee doth by a comparison of a naturall body which comparison our Apostle vseth also in 1. Cor. 12. 12. and Ephes. 4 4 16. It is very fit and of great force to drawe men from curiosity and arrogancy vnto humility and vnity for as in a body naturall albeit it be one and the members many distinct the one from another in place order vse office guifts yet one member doth not inuade the roome or vsurpe the duty of another but each member keeping in his owne place and ranke confers his owne proper gift and doth his owne office to the safety and good of the whole body in all peace and concord without disdaning or enuying one another So in the Church which is Christs mysticall body it is meete that each member endeauour it selfe with quietnesse and modesty to serue and benefite others without intruding one into anothers calling What efficacy to holde men in concorde this similitude hath may be perceiued by the example of Menenius Agrippa in Liuye when the people in a faction and discontent were tenting themselues from their Senators and Rulers he reduced them to good agreement by this comparison also the Holy-Ghost hath often vsed this similitude to perswade vnion amongst Christians as especially in 1. Corinth 12. and Ephesians 4 4. and in our present text Tim. What be the parts or things chiefely to bee considered in this similitude contained in verses 4 5 Silas The first thing to be considered heere is that the vnion or society of beleeuers is called a body a matter vsuall to giue the name of a body to a fellowship in all languages thus a Colledge is tearmed a body Scholasticall a Citty a body politicall so the Congregation of Christian professors both 1. Cor. 10 17. Ephe. 1 22 23. for resemblance and likenesse sake which is betweene a society and a bodye for first in a naturall bodye the body is but one and the heade is but one likewise the bodye of the Church which is but one hath but one head and that is Christ Ephe. 1 22. Col. 1 18. Should therefore the Pope be a head to the Church it would bee a monstrous body hauing two heads at once either principall or subordinate yea foure heads at once when besides Christ there were three Anti-Popes actually one at Auinion another at Rauenna a thirde at Rome also Peter himselfe was but a member of the Church as other beleeuers were how thē can the Pope suppose hee were Peters successour bee an head for thirty eight years together from Pope Euaristus vnto Pope Pius the sea of Rome had no Pope therefore so long was a bodye without a head yea were the Pope head so often as the Pope dyeth the Church also should dye But what can a Pope doe which an head ought to doe eyther for externall direction being an hereticke or for internall viuification and motion being but a creature and therefore no head of the Church which is the body and spouse of Christ therfore the Pope no husband no head of it no not so much as a sound member but hee is head rather of the Antichristian body and Captaine of that apostacy from the faith 2. Thes. 2. The second thing to bee considered in this comparison is that although the body of the Church bee one and the head one yet the members be many all knit to Christ their head and among
auoide all occasions means causes prouocations vnto them Sinne cannot be eschewed whiles enticements vnto sinne be cherrished Who will no euill doe must do nothing that belongs thereto Tim. What is done in verse 14 Silas The maine exhortation is repeated onelie the forme of words is varied Also now he expoundes the armour of light as hee had by particulars declared the workes of darknesse by a new Metaphor of a Garment to which Christ is likened put on because as a Garment hides our corporall nakednesse so by Christ our sinnes are couered from the sight of Gods Iustice. Also a Garment compasseth in our body aboue and belowe from top to toe so all the corruptions of beleeuing sinners bee couered vnder this Mantle of Christes righteousnesse Lastly a Garment serues not for couering onely but for comelinesse ornament too so the Spirit of Christ dooth decke and adorne Christians soules euen as his death doth hide our spirituall pollutions Christ is our wedding Garment and our long white robe Reuel 3 18. Aarons Garment is a type heereof the glorious apparrell of the High-Priest vnder the Law was a figure of this spirituall raymenr and taught Gods people that as neuer the High Priest might appear before God without his Ephod and fine linnen garment so sinners cannot with liking and allowance come vnto God otherwise then by Christ by whome alone there is accesse made to God Rom. 5 2. Iacob put on Esaus clothes when he got the blessing and for the obtaining of heauenlie blessednesse it is verie necessarie that we put on Christ. Tim. But seeing Christ is put on by Baptisme Gal. 3 27 how are the Romanes being alreadie baptized exhorted to put on Christ Silas Christ is put on two wayes First Sacramento tenus Secondly reipsa either in the Sacrament onely or in truth also Thus the Maister of Sentences distinguisheth out of Augustine who writeth thus Indu mus Christum aut ad Secraments perceptionem aut ad vite sanctificationem The former is common to good and bad the latter is peculiar to the Saints many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion as Zacheus Paule the theefe these till their conuersion receiue no more but the Sacrament without Christ who is the thing signified and reprobates do neuer put on Christ otherwise then Sacramentally and by profession of him before the Church Paul writing heere to persons both baptized and conuerted and growne into yeares and grafted into Christ exhorteth them vnto the latter putting on of Christ to wit in deede and trueth and that more and more vnto further sanctification of 〈◊〉 〈◊〉 Fob this phrase put on in the present time noteth a continuall acte which endureth and must be done al our life long Christ is truly put on after two sorts First when the elect thorough a liuely faith do as certainely possesse Christ as they do their owne Garments whereof they are still the more assured the more they stirre vp their Faith and do encrease in good knowledge of the Gospell Vnto this putting on belongs two actions one of Christ that hee put on all our sinnes and wretchednesse 〈◊〉 Cor. 5 21. the other of the beleeuing heart to lay holde more firmelie on Christ his righteousnesse and life to make them our owne as our cloathes be The second way of putting on Christ truly is when the fruits and graces of the Spirit are plentifully giuen or more largely powred into the Christian soule to deck beautifie her as a rich Garment there being two vses of apparrell first to couer and secondly to adorne this latter is heere respected principally at least For howsoeuer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death as Adam couered his naked body with skinnes of dead Beastes yet because hee doth not heere entreate of incorporation into Christ apprehending him to Iustification and this phrase of putting on Christ beeing opposed vnto the workes of darkenesse mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man such as be rehearsed Col. 3 10. Galath 5 22. 2 Peter 1 5 6. but especially in sobriety chastity charity peace and meekenesse which are contrary vnto these vices mentioned in the former verse So then the meaning is that as the bodie with Iewels and outward Ornaments so our Christian soules should bee beautified plentifully with such temperance tinency sober and chaste liuing purity of thought and bodye with that loue and comfort as commeth vnto vs from Christ and were in all abundance in the manhood of Christ whom the Scripture setteth before vs as a patterne and sampler to follow in these and other graces Iohn 10 27. 2 Pet. 2 21. 1 Iohn 2 6. Tim. What instructions may wee gather from hence Silas That all Christians that doe endeauour themselues more to resemble Christ in these good workes then they haue done before beeing more studious of a temperate peaceable humble and chaste behauiour they do fulfill this precept of putting on Christ. Againe whereas these graces are called Christ wee are taught that we must haue Christ himselfe before wee can haue any gift of grace Whereas Origen saith He that hath all graces hath Christ it were better to say with Chrysostom He that hath Christ can lack no Vertues for the treasure of all graces are in Christ and himselfe is giuen ere his benesits and graces can be gotten Also where Christ is there is the Spirite of Christ which is a Spirit of knowledge of the feare of God of chastity and righteousnesse c. Moreouer heere wee are to be admonished that as our apparrell is seene and makes vs knowne to them with whom we liue so Christ must appeare in all our words and workes Wee are to liue as Christ liued that we may be knowne whose wee are Furthermore as they which put on their apparel put on one part as well as another with delight so Christians must chearefully imitate Christ in all his vertues so farre as concerneth them and this they ought to do not for a day or two or a few months or a year but continually all the time of their pilgrimage striuing how to abound in the workes of the Spirit For as wee cannot haue worldly riches all at once so neyther may wee looke to enioy all good giftes in a moment or in a short time for wee are full of imperfections and haue manie temptations and hinderances to wrestle with therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces a putting on of Christ. Lastly this exhortation being vniuersall directed to all members of the Church therefore Magistrates Ministers people olde young learned vnlearned men women must make it their study to followe and imitate Christ being daily more like him in all parts of honesty and holinesse For certaine
good or the euill offered to them redounds to him Mat. 25 45. Also how can wee by our offence giuen make voide the fruite and force of Christs death towards our brother offended by v so much as we may and no thankes to vs if it bee not so what other thing I say can this be then to sinne against Christ by plucking from him one whom he hath so dearely bought Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ and by faith ingrafted in him could indeed perish as Huberus many Lutherans teach for this is most firmely to be held as Augustine saith That none of the predestinate can vtterly fall away from grace for then Gods election should be frustrate and Christ vntrue who saith It is vnpossible Mat. 24. And his loue changeable Iohn 13 1. His couenant broken Iere. 31 32. Christs intercession vnauaileable Iohn 17 15 20 21. Gods wisedome decelued his power and goodnesse ouercome and vanquished by mans sinne all which are not onely absurd but impossible howbeit in respect of mans weakenesse ready to fall euen as a young childe or a sicke person soone ouerturned and the extreame power and malice of Sathan that like a Dragon is able to shake and pull downe Cedars euen strong ones if God permit And lastly in regard of the great dangerous temptations and scandals which sore tempt vs it is true that the beleeuer may be destroyed and when any offence is giuen them then what lyeth in the party that put the blocke in his brothers way hee casteth his brother downe headlong to eternall destruction but the mighty God with his hand vpholds all his not from falling but from falling away Tim. What duties may this doctrine of offences teach vs Silas It instructeth vs to know that such things as in respect of their nature bee not euill and which otherwise we might doe yet if they proue scandals and hurts to our brethren we ought to shun them as things sinfull and vnlawfull for that meate which may be eaten if no offence follow to eate it with offence is euill to him that doth it Rom. 14 20. and the like we are to iudge of all other indifferent things that accidentally by the scandall annexed to them they cease to be indifferent and pollute him that doth them with offence Secondly here is an admonition to all Christians which openly commit grosse sinnes and by their example teach others to doe the like Also to parents Maisters and all Gouernors which in the presence of their inferiors haue spoken or done wicked things or foreslowed good duties as prayer reading c. edifying them in iniquity by such naughty practises and by sins of omission that betimes vpon the former reasons they moue themselues to hearty repentance for the scandall and offences they haue set before others For seeing Christ hath said it Woe must bee to such by whom offences come except such as giue thē be truly humbled turning to God desiring forgiuenesse of his mercy fully purposing to walke without offence heereafter for certainely they shall feele the curse of God which doe giue occasion of harme to the soules of heedelesse men seeing a cursse is threatned Deut. 27 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body wil he not much more do this to soul destroyers Tim. Now that we haue done with the doctrine of offences and proued it by reasons both forreigne and bred in the Text let vs heare what we are to learne from the obiection in the 14. verse and first what it is to be perswaded through the Lorde Iesus Silas Through the Lord Iesus signifies not the merit of his death as some thinke for before the time of his passion nothing was vncleane in his owne nature but either 1. generally through Adams sinne which polluted all or 2. morally by intemperancie and ryot or 3. Ceremonially prohibited as certaine Beasts vnder the Law or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates It signifies therefore by the teaching and instruction of Christ by whose spirit he knew and was perswaded not probably and couiecturally as the word is vsed when the Scripture speaks of other mens faith and constancy as Rom. 15 14. 2 Tim. 1 5. Heb. 6 9. but certainly infallibly and assuredly so as he knowes it could not be otherwise In which sence the word is vsed when a man speakes of his owne Religion and saluation as Rom. 8 20. For euery man knowes best his owne heart and those things that himselfe hath receiued of God 2 Cor. 2 12. Tim. What is our Doctrine hence Silas That Christian faith is not a bare opinion or a doubting thinking a thing to bee so but an vndeceiuable certainty of that wee doe beleeue containing in it these three distinct things First a sound distinct knowledge of the thing beleeued I know Secondly a firme perswasion strongly assuring the heart Thirdly a confidence resting and reioycing with satisfaction vnto our mindes surely looking to enioy that we beleeue Tim. What Vse is to be made of this doctrine Silas That ignorant Christians who do either hate knowledge or seeke not for it also the wauering minded which do not rest with any gladnesse in the promises of Christ they are quite destitute of Faith what socuer they thinke of themselues And they doe falsly teach the doctrine of faith who deny to it infallible certainty And lastly it is a good token both of the being and growing of faith in a Christian heart the more firmely and strongly it doth apprehend and sticke to the word Moreouer from the 14. verse we are taught that the Papists defile pollute Gods creatures to themselues because they iudge them to be vncleane for meates bee as they are esteemed vncleane to him that thinks them so Of the purity and impurity of meates we shall say more in verse 20. Tim. Then in the meane time expound and collect the instructions from verse 16. the last verse of our text Silas It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats thus We may not do ought which may cause our Christian liberty to be euill spoken of but for the strong to eate with offence to the weake it wil cause our commodity to be euill spoken off therefore offences ought to be auoided For exposition of the words howsoeuer by your good or commodity some vnderstand their faith or hope of glory or godlinesse yet the matter in hande which is to direct to the right vse of christian libertie in middle things and the comparing this Text with 1 Cor. 10 29. wher that is stiled Liberty which here is phrased Good doth clearely open this place to be meant of this liberty which might be blasphemed that is reproched and euill spoken of and Christ also by it
of the 23. ver for if there faith were alone with conscience the meaning then should be haue a conscience in thy conscience which is absurd Secondly wicked men and 〈◊〉 haue a conscience but no faith also hereticks faith is no faith yet they want not conscience Thirdly weake ones eate without faith for to the strong onely is faith ascribed verse 22 but not without conscience 1. Cor. 8. and 1. Cor. 10 29. therefore faith and conscience are not all one I expound it therefore both of that speciall faith which is the knowledge of our liberty but chiefely of Christian saith or the faith of Christ without which neither our persons nor actions please God Heb. 11 6. This is the faith which is grounded vpon the word and giueth certaine direction both what we are to beleeue and doe the workes then of all Infidels and naturall men are sinfull though glorious for shew and good for substance because they come not from faith and whatsoeuer comes of 〈◊〉 will is good morally but not spiritually Also this admonisheth all Christians as they will keepe sinne out of their workes to vndertake all things by the leuell of the word bee sure it bee written and found there and then haue trust and affiance of acceptation by Christ doe it that God may bee pleased and honoured Wicked men saith Chrysostome delight in that which themselues inuent but the faithfull measure all by the word whether they thinke speake or do They shewe themselues to bee but hickscorners and cauellers which to ouerthrow this wholesome doctrine of gouerning our whole Christian course and euery step of our way to heauen by the word of Faith doe most childishly alledge that then for the taking vp of a chippe or a straw c. we must haue our warrant from the Scripture which we say is our mistris to teach vs Religion and all maners both faith and life 2 Tim. 3 15 16. Any thing that is of saluation to be beleeued as an Article of Faith or practised as a seruice of God or done as a duty to God to men or to our selues wee are to haue our warrant either from the expresse worde or by some necessary deduction and consequence from it for it teacheth all truth of godlinesse it conuicteth all error in religion it reprooueth all vice it instructeth in euery vertuous way The wayes of the young man to whom for his youth some liberty might be allowed yet be not cleane and pure except they bee purged and ordered by the word Psal. 119 9. which how is it a Lanthorn to our feete and a light to our steps if there be any part of our Christian faith and conuersation for which it giueth not direction For if it be so perfect as it hath sufficiency to enable the man of God to euery good worke of his calling how much more men of other vocations Worthily then haue the ancient Doctors of the Church as I haue tofore shewed honoured the worde of Scriptures with this commendation that it is Regula Religion is morum Magistra Fidei vitae norma Controuer siarum canuersationis For what imperfectiō can be in that word which hath bin inspired by a Spirit of infinite wisedom Would the most wise and good God leaue to his Church but halfe a rule a lame maimed Canon which should be supplied by decrees and traditions of men by good intentions of our owne as they are called by direction of reason by suggestion of euery mans conscience As our Romanists would haue Faith in this text to be vnderstood of the perswasion of euery mans conscience so as an Heathen and Infidell doing that which in reason conscience he iudgeth right that cannot be sinne but whatsoeuer any doth beleeuing it in his conscience to be lawfull that is a good worke and pleaseth God If this were spoken of a conscience and of reason grounded on the word of God it were well but being generally vttred it is not well for the very Gun-powder Traitors made conscience of their doing The conscience is made good by the knowledge and faith of the word without which there is no right and godly vse of our reason By benefit whereof howsoeuer we may doe things naturally or morally good yet not spiritually good so as God be pleased For it cannot be that any worke of ours bee pleasing to him till the person be reconciled and pleasing and this is not done otherwise then by being engrafted in Christ by Faith in whom God is well pleased Math. 3. verse last Heb. 11 6. Though we do not say that the making and ministring good Lawes education of Children reuerence of Superiours succouring of Parents speaking truth keeping promises defending their countrey c. in Paganes and prophane Christians be sinfull but rather vertuous acts if we respect the substance of the thing done yet if we regard circumstances as that they were done not vnto a due end or out of a good minde and for the persons of the dooers were not of Christ so they were sins and displeased God Thus Origen it is turned into sinne whatsoeuer good the wicked doe because they are not done in faith And Augustine Vertues must be iudged not by actions but by ends and vnbeleeuers doe nothing to a right end Againe saith he There is no good worke where there is no faith CHAP. XV. DIAL I. Verses 1 2 3. We which are strong ought to beare the infirmities of the weake and not to please our selues Therefore let euery one please his neighbour in that which is good to edification for Christ also would not please himselfe but as it is written the rebukes of them which rebuked thee fell on me Timotheus WHat Coherence hath this Chapter with the former and of what parts doth it consist Also what bee the Contents and summe of this Chapter Silas After a graue exhortation in Chapter 14. vnto strong Christians which were confirmed in the Doctrine of the worde to applie themselues to such as were weake in knowledge by taking from them matter of offence by the vntimely vse of their liberty in thinges indifferent Nowe in the 15. chapter he so knitteth shutteth vp that perswasion as he passeth from the particular to the general exhorting the stronger sort louingly to beare with the weaknesses of their brethren in all those thinges wherein they had neede to be supported after Christs owne example who out of his deepe loue succoured both Iew Gentile After this done hee excuseth himselfe for writing vnto them with such freedome of speech shewing that he did that for good ends and according to his office of an Apostle which hee diuersly and greatly magnifies Then hee promiseth to come vnto them telling them what had letted him hitherto namely his weighty businesse and a charge put vpon him by the Churches to carry almes to the poore Saints at Ierusalem Lastly hee earnestly requesteth their prayers to God for him
These be the Contents of this present Chapter and coherence with the former Now the parts of the whole Chapter be two First an exhortation continued to stirre them vp vnto Christian loue patience and concord vnto ver 14. Secondly the conclusion of the Epistle which containeth three things First an Apologie of his writing to v. 22. Secondly a promise of his comming vnto verse 30. Thirdly a petition for their prayers vnto the end of the Chapter Tim. What is the scope of this our Text Silas To perswade brotherly charity towards the weak to beare with all their infirmities both in Faith and maners This dutie of charity is first propounded in two precepts The first to beare with the infirme the second not to please our selues This is negatiuely set downe the other affirmatiuely In the other three Verses following hee confirmeth his precept by two reasons one by the end of our gifts which is to strengthen the weake verse 2. the other is from the fact of Christ who pleased not himselfe but vs in bearing our infirmities which is prooued by a Testimonie out of the Psalme 69 9. and verse three And least this authoritie might seeme not to bee fitly alleadged or to belong to vs therefore in verse 4. hee layeth out the generall vse of Scriptures to be for our learning and life Tim. Interprete the wordes and tell vs what is meant by strong and weake Also by infirmities and bearing vvith them Silas Strong or mightie signifies Christians of better knowledge and more pure life such as were better taught and of greater holynesse Note that he putteth himselfe into the number of the strong Wee not out of ambition but in truth as it was for he had extraordinary gifts and reuelations to set himselfe for an example of his owne doctrine the better to mooue others to doe that which they perceiud him to do before them As Gedeou in the Iudges 7 17. saide to his men so euery Minister should say to his flocke What ye see me do that do yee There should bee a sweete harmony betweene the words and workes teaching and dooing of a Pastor See Acts 1 1. Phillippians 4 9. By weake are meant the feeble not in body but in minde being inferiour to others in knowledge and godlinesse And though the worde Englished infirmities do reach to all weaknesses both in state by want in sexe as of women in bodye as by sicknesse and old age all which we are to beare with others in pittying and releeuing them as we may yet here are to be vnderstood spiritual weakenesses not great vices and open crimes murther periury adultery c. as errors in Doctrine which be not against the foundation ignorance in some truth forgetfulnesse c. also sudden passions of anger griefe c. and faylings or slips in life which do not ouerturne honesty of maners as some rash and ydle speech c. these be called infirmities that is the sicknesses and maladies of the Christian soule which is shewed to be weake by them To beare these infirmities it is a speech borrowed from the frame of mans body where the bones which be the strongest parts doe beare vp the flesh and other weake partes or else from buildings where the pillars do beare vp the burthen of the house See 1 Kings 5 17. and Reuel 3 17. where beleeuers are called pillers Tim. What is our Doctrine from this first precept thus opened Silas First that all spiritual weaknesses are waighty and heauy burthens to be borne as young children and sicke persons are burthenous and troublesome to such as attend them so infirme Christians which haue errors and fraileties are vnto such as liue with them they are such a burthen as one takes vp with griefe and layes downe with pleasure such as haue much to deale with them feele it to be so to their great molestation This doctrine serueth both to humble the weak to walke in more lowlinesse and to labour for more strength that they may bee lesse irke some and grieuous Secondly it warnes the stronger sort that they haue cause to pray for much patience and power to bee able to beare such cumbersome burthens Tim. What is the next doctrine from these first words Silas That it is a duty not a gratification curtefie or indifferent thing which neede not bee done for such as be more fully instructed to sustaine or beare the vnskilfull and persons of meane guifts This duty of bearing hath in it these soure actions First with patience to suffer Secondly with compassion to pitty and pardon imperfections Thirdly with wisedome to admonish Fourthly with loue to correct and reproue that they may be healed The reasons of this duty be these First we are members one of another Secondly we haue one neede of another in some things as in other things they haue need of vs. Thirdly we must doe as we would bee done too Fourthly lawe of nature teacheth stronger to helpe weaker as it is done in a naturall body Fiftly the law of God commands to lift vp our neighbours sheepe beeing fallen into a ditch much more is this to bee done to a feeble brother that falleth into any sinne Sixtly the weake in faith are like to the sicke in body and who would not pitty and helpe such as cannot helpe themselues They are like to little children which stumble and fall and such who would not take vp Did a Samaritane kindly intreate a wounded Iewe and should not wee kindly respect a weake brother Oh let vs then in loue consider one another with true repentance for that which is past let vs henceforth with all our might striue against selfe-loue impatience fiercenesse pride cruelty and vncharitablenesse Tim. Come to the second precept and tell vs what it is not to please our selues Silas Not wholy or onely to seeke our owne commodities with neglect of that which may be pleasing or beneficiall to our brother Hence wee learne that it is a sinne for a man to satisfie himselfe with contempt of others to foreslow what may be profitable vnto others being altogether giuen to attend that that pleafeth our felues For first this is against the nature of charity which seeketh not her owne things 1. Cor. 13 5. Againe it is contrary to the practise of blessed Paul who pleased not himselfe that he might profite and please others 1. Cor. 9 19 20 21. Chap. 10. verse 33. Tim. But what reasons doth the text affoord vs why wee should satisfie and please our neighbour as well as our selues Silas One is from the ende why God hath giuen more knowledge and greater guifts vnto some which is the good and edification of our weake neighbours that is to make them stronger and better in faith and piety therfore hath God giuen to some greater and more graces to direct and support such as haue fewer and lesser As in a naturall body the guifts of the most excellent parts are giuen thē to conduct
obedience chap 12. v. 1. God ordainer of powers and is obeyed or resisted in them and how many waies ch 13. v. 2 3. God of peace of patience and consolation why so called ch 15. v. 5. God sent his Sonne out of loue to mankinde and why ch 8. v 32. God the onely auenger and why ch 12. v 19. God with him no vnrighteousnesse or cruelty either in execution of decrees or in the decrees themselues Ch 9. v 14 19 20. chap 11 v 35 36. God no respecter of persons ch 2. v 11. Howe persons may bee respected Gods will supreame cause of all his counsel and works ch 9. v 11 15. Gods will not to bee registred how it is to be vnderstood ch 2. v 19. Gods glory in manifestation of his mercy iustice the vtmost 〈◊〉 of all his counsels ch 9. v 22 23. Gods wrath and Iustice how fearfull a thing ch 3 5. and ch 5. v 6. and 8. Gospell of God why so called ch 1. v 2. and 15. verse 16. Gospell what it signifyes preached by the Prophets the authority excellencie antiquity and efficacy of it ch 1. v. 2. Gospell wherein it differs from the Law ch 1. verse 17. Gospel not to be ashamed of ch 1. v 16. Gospell how the power of God ch 1. v 16. Gospell how called a form or mould ch 5 v 17. Gospell what a blessing to enioy it ch 3. v 2. Gospell good holie iust ch 7. v 12. Gospel to be delighted in ch 7. v 22. Gospel how to bee esteemed and receiued Chap 1. v 2 3. Gospel preached both is obiect and instrument of Faith Gospel how the Iewes enemies to it Ch 11. v 28. Gospel why at first confirmed with myracles Chap 15 v. 19. Gospel a sacrificing sword ch 15. v 16. Gospel bow cause of death being a word of life Gospel word of faith and why Ch 10 v. 8. Gospel brings Spirit of Adoption Ch 8. v 14. Good why the Law so entitled Ch 7 v. 12. Good earnestly to bee sollowed Ch 12. v. 9. Good purposed when it cannot be effected Ch 15 verse 22. Good which we would we cannot alwayes do Chap 7. verse 15 16. Good is wrought out of al things toward the elect ch 8 v 28. Good doers may looke for praise and neede feare no punishment Chap 13. verse 3 4. Good by the wise GOD drawne out of euil Ch 8 v. 28. Ch 11 v 11. Good by sinne conuerted to euill Ch 11. v 9. 7. Grace what it signifies how manifold the spring of all good giftes Chap 1 ver 7. Grace howe holinesse so called Chap 6. v 23. Grace how Apostleship so tearmed Ch 1 verse 5. Ch 15 15. Grace extolled by Faith suppressed by the Law Ch 4 16. Grace in cause of Iustification contrary to works Ch 11 verse 6. Grace more abounds wher sinne abounds how to bee vnderstood ch 5. v 20. What it is to bee vnder Grace ch 6. v. 15. Grace of Christ how preuailes aboue Adams sin ch 5. v 16 17 c. That Grace may abounde we may not sin Ch 6. v. 1. Grace of God how necessary for all beleeuers Cha 16 v. 20 and 24. Griefe what it is cha 10 verse 2. We must grieue mourn with such as mourne how Ch. 12. v. 15. Griefe in Paule great for the abiection of the Iewes Chap 9. verse 23. and Ch. 10 1 2. H. Heart what it signifies ch 10 v. 9 10. From the heart what it is ch 6 17. From the heart prayers must come if they be accepted ch 10 15. Heart-hardnesse what it is how manifo'd how procured how to be cured how dangerous fearfull when it is whollye and for euer Markes to know it by the causes of it ch 2. v. 5. Chap 11 v. 7. Hast an effect of vnbelief and cause of shame ch 9. v last Head of the Church not Peter or Pope but Christ. Ch. 12. v. 4. Hearing how Faith by it Ch. 10 14. Heauens howe vnder vanity how to bee glorified New heauens what Ch. 8. v 21 22. Heathen their calling to Christ prophefied of ch 15. v. 9 10. 11. Heathens how a wild Oliue ch 11. v. 17. Of their grafting in and how partakers of the fatnesse of the Oliue Heathens how beholden to Gods bountifulnes chap. 11 v. 18 19 20 21. Holy how Scriptures bee so why the law is so entitled ch 1. v 1 2. Christians sacrifice how holy ch 12. v. 1. Holinesse way to heauen ch 6 v. 23. Holy how the branches so because root is so ch 11 16. How our children beso ib. Hope what it is how manifold how Christian hope differs from 〈◊〉 see ch 5. v. 5 6. and c. 8. v. 24 25. Hope how it makes not ashamed Hope how saued by it Hope the office of it Hope how the fruite of experience and ioyned euer with patience ch 8. v. 24. Hope is of good things to come only of eternal glo ry chiefly See ch 8 24. Hope a temedy of afflictions ch 12 v 12. I. Iesus what it meanes ch 1 1. 3. Ignorance of God how great a sinne why to bee auoided ch 2. v. 12. Ignorance how it excuses Ignorance polluteth zeale Ignorance ioyned with pride and rebellion against God ch 10 v. 2. 3. Ignorance how dangerous in a guide and teacher Ch. 2 v. 19 20. Image of God vnlawfull how Image and Idol all one ch 1. v. 23. 25. Iustice imputed inherent Iustification how differs from sanctification Causes and effects of it Ch. 〈◊〉 v. 14. Iustified how wee are by Christs resurrection ch 4. verse last Iustification the partes of it how it is the grounde of peace ch 5. v. 1. K. King how Christ is so ch 1. v. 3. Kingdome of Christ spirituall Kingdome of God what be the conditions and parts of it ch 14. v. 17. Kissing the Booke in an Oath ch 9. v. 1. Kisses how vsed in the primitiue Church ch 16 v. 16. Knowledge of the worde how excellent and necessary ch 13. v. 12. Knowledge part of faith ch 14. v. 14. Knowledge of sinne speculatiue and experimental both by the Law ch 7. v. 7. Knowledge of the Lawe what it worketh ch 3. v. 20. and 4. v. 15. L. Law how many significations ch 3. 19. Law how manifold of nature of Moses Ceremonial iudiciall morall how abrogate Chap. 2. v. 14. and Ch 10 4. Law how spirituall and what to be learned by it ch 7 v. 14. Law how called iust ch 7 v 12. Law impossible to be kept and why ch 8. v. 3. Law how ordained to life and occasion of sinne and death Chap. 7. verse 10 11. Law of members and of minde what they be ch 7. v. 23. Lawe how to be delighted in and why ch 7. v. 22. Law cannot iustify vs and why ch 8. v. 3. Law the righteousnesse of it neither easie possible cer taine or comfortable chap. 10. v. 4 5 c. Law how the inheritance is not by it ch
saue sinners propounding life indeed but it is vnto the perfect keepers whereas the Gospell offereth and performeth Saluation to the beleeuer euen to euery beleeuer without difference of Nationê and so the promises of the Gospell are vniuersall both in respect of al beleeuers which receiue it and also because no Age Sex Nation Estate or condition is excluded from perticipation of Christ life eternall so they belieue Lastly in the tenth Chapter of this Epistle verse 13 14 15. Paul frameth the Ladder as I may so speake by which the Gospell causeth men to ascend and climbe vnto the marke of eternall Saluation in Heauen whereof the first steppe is sending of Teachers to preach the Gospell The second is preaching The third is hearing of the Gospell preached The fourth Faith by hearing The fift Confession and Inuocation of God The sixt and last is Saluation it selfe Tim. What reasons may moue men to beleeue Silas First the commandement of God Mark 1 15. Secondly the promises euen of eternal life and of all other good things bee made to Faith Thirdly examples of good men in Scripture who haue 〈◊〉 Fourthly the danger of vnbeliefe which is eternall death besides manifold temporary miseries Fiftly the profit of beleeuing Sixtly the truth of God the promiser who cannot lye or deceiue Seauenthly his almighty power being most able to keepe his promises Lastly we belieue men which are lesse faithfull then God by many thousand degrees and if we belieue the witnesse of men how much more ought we to receiue the testimony and record of God 1. Iohn 5 9. By these reasons we must fight against all motions of vnbeliefe and inforce our selues to vse all good meanes to preserue and increase Faith DIAL VIII Verse 17. For by it the righteousnesse of God is reuealed from Faith to Faith Tim. VVHat Coherence and dependance hath this Verse with the next before How are they knit together Silas It containeth a proofe or rendereth a reason of that which he had saide touching the Gospell by the proper effect whereof to wit that by Faith we should be Iustified he now confirmeth the Gospel to be The power of God to Saluation for wee are certainly saucd by that whereby we are Iustified This Text then dooth well and fitly serue to a double purpose and end First it is brought in as a reason of the definition of the Gospell set down in verse 16. For if by the Doctrine of the Gospell be plainly and effectually shewed and taught the onely right way of attaining righteousnesse before God which neither Law nor Philosophy nor anie other learning can teach then is the Gospell the mighty Instrument vsed of God to saue beleeuers Secondly it briefly putteth forth the whole state and proposition of the disputation following to the end of the 11. Chapter to wit That by Faith alone without Woorkes elect sinners be Iustified before the iudgement of God Which is proued by a testimony of Habakuk Tim. What is the sum of this Scripture Silas That the Gospell doth open the way howe to come vnto perfect righteousnesse such as shall make an Elect sinner stand vnblameable at the tribunal of God Tim. What is the drift Silas To proue that saluation is had by the Faith of the Gospell because perfect Iustice and saluation cannot bee diuided therefore from whence Iustice dooth come to vs from thence also eternall life in heauen doth proceed and flow Tim. What is heere meant by righteousnesse Silas The integrity of humaine Nature beeing conformed wholy to the will and Image of God this integrity is only to be found in Christ inherently and such as he will impute it vnto of fauour and mercy By the righteousnesse of God in this place we may neither vnderstand his essentiall righteousnesse whereby he is iust and righteous in himselfe louing Innocencie hating Iniquity Psal. 11 7. 45 7. nor yet his Distributiue Iudiciary righteousnesse whereby he rewards the Good and in seuerity of Iudgement is reuenged on the Wicked Rom. 1 23. 2. Thes. 1. 5. for these are not or can bee communicated to men by Faith neyther yet by Righteousnesse is meant that habite of Iustice and Charity infused of God into our minds whereby wee are made apt to do good-workes For this is manifested by the Law and stands in working not in beleeuing Rom. 3 20 21. But whither we vnderstand the perfect Iustice of Christ in his Nature actions and sufferings satisfying fully Gods wrath for sinne with the communicating application thereof to elect sinners by Faith or the Mercie grace and clemency of God declaring it selfe in freely pardoning sinners iustifying them also renewing their hearts withall that they may loue the Law abhorre vice Lastly giuing them pure and sincere actions and manners which be the necessary fruits companions of forgiuenesse of sinnes and imputed Iustice it skilleth not much For in many places the word Righteousnesse signifieth the goodnesse and mercy of God remitting sinnes and deliuering from the punnishment thereof for the merit of Christ as Psal. 31 2. and 35 4. 1. Sam. 12 7. and often elsewhere and may so bee taken heere Howbeit the best Interpretation is to expound it of the full obedience of Christ to death imputed to faithfull persons for remission of sinnes and perfect Iustice before God which is therefore called The Righteousnesse of God because it is his meere guifte and commeth not by workes or any humain strengths Rom. 9 30. Secondly it alone satisfieth the most rigorous exact Iustice of God and makes sinners iust not before men but in the sight of God Tim. Why is this Righteousnes called Righteousnes of God shew this more distinctly Silas First because it is his guift Secondly because he giueth it to shewe himselfe righteous and true of his word Thirdly it is that righteousnesse alone which he in his most strict and exact 〈◊〉 approoueth and will Crowne Lastly because his righteousnesse is opposite vnto the righteousnesse of Workes Rom. 10 3. Tim. How or in what manner respect is this Reuealed by the Gospell Silas First it is there contained taught and read of Secondly it is vnknowne to the Gontiles Thirdlie the prophesies of the Prophets do but obscurely shadow it and not plainly teach it as the gospell dooth Fourthly the gospell as an Instrument both openeth it and giueth it to vs which beleeue From whence we may learn that the gospell ought to be most precious vnto vs seeing we haue such a treasure by it and therefore al they are most wretched who either neglect or despise the gospell Tim. How may 〈◊〉 declare our precious reckoning which we do make of the Gospell Silas First by our continuall and hearty thankfulnesse to God for it Secondly by our study to know it soundly and distinctly Thirdly and chiefly by our beleefe practise of it Fourthly by our daily and earnest prayer to God for encrease in the knowledge and obedience of the gospell Tim. What
is 〈◊〉 〈◊〉 thing must needs offend the Maister to see his seruants mutually to contomne and condemne one another So it cannot but much 〈◊〉 Christ discredite Christians when they do not in charity kindely and louingly respect one another but 〈◊〉 iudge and despise for light matters But we are not so to take it as if all iudging were forbidden to Christians to whome God hath giuen the vse both of publike and priuate iudgements of things and persons so our iudgement be guided by truth charity and equity 1. Cor. 6 1 2. Deut. 1 16. Psal. 82 1. But that itching desire in things of a middle nature to thinke and speake hardly and headily one of another is heere prohibited not onely vpon this that euery seruant stands or 〈◊〉 to their owne Lord but because God is able to make him strong which is weakest Tim. What may standing or falling signifie Silas To stand or fall is to doe a thing rightly or otherwise strongly or weakly to stand or fall to his owne maister is to be approued or disalowed of God for things dōe rightly or otherwise Tim. What doctrine from hence Silas That about actions indifferent it belongs to God onely to giue ascertaine sentence of them that is eyther to allow or disallow The reason is because in middle things it is the intent of the doer that makes that good or naught which is done For the things in their own nature be neither good nor euill and of the inward intention God alone is the discerner for hee is the searcher of the heart so that in these he alone is to bee the Iudge Therefore abstaine thou from iudging least thou bee found to vsurpe Gods office Tim. But my Brother being weake hauing no firme footing being ready to fall and perish may not I recouer him Silas Yea there is no charitable office but vncharitable iudging forbidden heere Thou mayest not take thy Brother for a forlorne desperate man because in euerie thing he doth not as thou wouldst haue him or he shold do And if he be weake as thou sayest he shall be set vp supported but not by thee but by another namely by God his Maister he can make him stand which is as a curbe to the strong and a comfort to the weake Tim. But how doth the Argument follow a potentia Dei from the power of God ad esse effectum vnto the effect God can do manie things which he neuer doth as creating more worlds sauing all men c. and then the Papists shal reason wel in saying the Bread is turned into the Lordes bodie because God can do it Silas It is a rule in Diuinity that in all promises and comforts the will of God is neuer to be separated from the power of God and when his will is once knowne there is no question of his power Now Paul had sayde verse 3. God hath receiued him to shew his will to vphold his weake children heereupon he might conclude strongly from the omnipotency of God Tim. What may be the contents of this fift verse Silat First a new instance of the difference amongst those Romanes to wit about Iewish daies and seasts Secondly the counsel and iudgement of Paul touching the same Let euery man For the former to vnderstand it of fasting as if some in the primitiue Church did eate euery day of all meates and others fasted certain daies This is cleane besides the Texte which speakes of legall seasts vnder Moses not of superstitious popish fasts all things beeing free to eate or not to eate many hundred yeares after Christ. As appeares by the Epistle of Ireneus to Victor Bishop of Rome in Eusebius and by Isocrates and Augustine affirming that Lent was diuersly kept some three daies before Easter some seauen some more some fewer but al was free among Christians there beeing no commandement of Christ or his Apostles to tye any to a prescript time of abstinence Tim. What may we learne from the first words of this fifth verse Silas The same thing as we did from the first and second verses namely that there be degrees of knowledge among Christians some more perfect which know the legall difference of dayes to be taken away vnder the Gospell Some be lesse perfect which were ignorant for a time of that liberty brought by the grace of Christ. And secondly that controuersies will arise among beleeuing Christians vpon very slender matters as dayes and meates round square leauened and vnleauened broken and vnbroken Which must make vs mistrust our weakenesse and watch ouer it that wee bee not rent apieces about chippes And more earnestly to pray for the peace of Gods Church that Sathan may not haue power to disturbe it neyther for great matters nor small Tim. But what may bee Pauls counsell in these cases of differences Silas Let euery one be perswaded in his minde which some ill translate Let euery one bee satisfied in his minde or let euery one abound in his owne fence whence they raise a doctrine sutable to the interpretatiō both naught that it is free for euery man to chuse his owne religion and to doe what he list as the Libertines grossely fancy whereas the word in the greeke signifies to be fully assured like as it doth Rom. 4 21. Col. 2 1. Tim What doctrine followes of this interpretation Silas That a Christian ought not to beleeue or do in case of Religion any thing doubtfully or waueringly but vpon certaine knowledge that hee pleaseth God in that which he doth and beleeueth The reason is because as no person so nothing which is not of Faith can please God Heb. 11 6. And it is sinne whatsoeuer is done out of a doubtfull minde Rom. 14 23. Tim. What is the Vse to be made of this Doctrine Silas First it serues to reproue such as teach that we ought to be doubtfull and can haue no certainty whether we or our workes please God but ought euer to be in suspence hoping well as they speake Secondly such as boldly aduenture to speak and do such things as they be not resolued of that they are good and true This is a sinne contrarying this aduise of Paul but they especially do crosse it which dare teach others for trueth that which themselues be not well perswaded of and such as content themselues to beleeue as Church-beleeuers and know not what Finally this therefore exhorts vs all to labour for more knowledge of the word without which no Christian can haue assurance except together with vnderstanding of the word he do attaine iudgement to be able to discerne And if a Christian ought to haue an assurance euen in things indifferent much rather in things necessary which be commanded or prohibited and most of all in matters of Faith and Religion wherein euerie one ought to be so well grounded and so certainly perswaded not by anothers Faith but by his owne as hee will be ready rather to dye
then to deny the knowne truth as Paul and the other Apostles and Martyrs of Christ were Vnto which constant resolution there is required no generall and confused but a distinct particular knowledge of the reuealed will of God and that in a great degree hauing ready som sentēce or place of holy Scripture well and clearly knowne and perceiued of vs both for words and matter whereon to ground our Faith and practise Otherwise we proceede like blinde men which know not where they be and whither they go haue no better faith then the Colliars faith who gloried that he beleeued as the Church beleeued and the Church beleeued as he did being vtterly ignorant of the Churches Faith this is not to be perswaded in his owne minde DIAL III. Verses 6 7. He that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for hee giueth GOD thankes and he that eateth not eateth not to the Lord and giueth God thankes For none of vs c. Tim. VVHat doth this Scripture containe What bee the parts Silas Two new Reasons to perswade the beleeuing Romanes to peace about things indifferent First from the end vnto which both strong and weake doe looke in their particular actions concerning indifferent things verse 6. Secondly from the vniuersall end of all our actions both in things necessary and of a middle Nature to wit the glory of Christ who being the soueraigne Lord of all and that both in our life and death therefore in our whole course his glory ought to bee the onelie marke of all our doings Now if God be glorified both by weake and by strong let not one vncharitably censure another Tim. Come to the Interpretation and shew vs the meaning of the Wordes what signifies obseruing a day to the Lord Silas To regard a day is to keepe it holy to worshippe God in it as he appointed to bee done by Moses Not to obserue is not to worship God in the day nor to keepe it holy To the Lord hath three significations giuen it First that the iudgement of these indifferent actions whether well done or il belongs to the Lord and to none other Secondly that both weake and strong studied sought not to offend but please the Lord in that which they did or did not Thirdly that they referred what they did or what they omitttd to do to the Lords honour This last sence is both truest and fittest because of the words following namely that both the one and the other gaue God thankes that is honoured God The stronger thanked God both for the abundance of his creatures and their liberty in the vse of so many blessings The weake gaue thanks for their slender diet because it was to them a pledge of Gods loue and fruite of Christs redemption Note further touching the sence of the words that these Indicatiues he regardeth he giueth thankes he liueth he dyeth verse 7. haue the force of Imperatiues and are to bee vnderstood rather de iure shewing what ought to be done then de facto telling what was done like vnto that saying 1. Tim. 3. A Bishop is the husband of one wife that is let him be the husband of one wife Heb. 13 3. Marriage is honourable that is it ought to be And Mal. 2 7. The Priests lips preserue knowledge that is it ought to doe so Mat. 5 13 14. Tim. Now that ye haue giuen vs the sence let vs heare the doctrines of this sixt verse Sil. The doctrines of this sixt verse are these foure First there be some actions indifferent such as in their owne nature be no sin but may be done or omitted and not done without fault As there be somthings simply good or good absolutely which bee commaunded or forbidden in the worde so some bee neyther good nor euill in respect of things done but be of a middle quality The proofe of this Doctrine is out of the Text for seeing to obserue a day and not to obserue it to eate and not to eate bee actions directly contrary yet our Apostle saith of them both that they pleased the Lord and tended both vnto his honour Heere of it plainly followes that some actions and things be of an indifferent nature which may be done and God pleased or not done and yet God not offended A second proofe is out of 1 Cor. 8 8. whence I reason thus That which being done or not done makes vs neither better nor worse must be indifferent Thirdly in this Chapter from verse 17. I argue thus That certainly is in different which neyther furthereth or hindereth Christianity and saluation But such things are meates and drinkes because the kingdom of God is not meates and drinkes therefore meates and drinkes bee indifferent It is very true that the abuse of these things by excesse and riot is not indifferent but sinfull Also where there is no such abuse yet the intention of the doer may be sinnefull as if one forbeare meates with a purpose therein to do an holy and meritorious acte Likewise to eate and drinke c. without faith makes such actions sinfull yea though the things or actions about thē simply considered in their owne Nature are not euill nor good Which as it rebukes such as doe deny Adiaphora holding all things to be euill or good so it instructeth vs to know that where Gods word hath not ouer-ruled the case by precept or prohibition there we do not sin if we auoyd opinion of merite superstition scandall of the brethren and contempt of good order and decencie Tim. What other Doctrine from this verse Silas It teacheth that euen in indifferent actions as eating and drinking the honour of God ought to bee our end of them and marke to ayme at much more in actions necessary and commanded 1 Cor. 10 30. Math. 5 16. Rom. 11 36. Col. 3 16 17. Besides these Scriptures good reason enforceth this lesson First God is the beginning all things are of him and he ought to bee the end of all all things are for him And Prou. 16 4. For himselfe that is for his glory he made all things As all Riuers come of the Sea and returne thither so al things ought to redound to his honour as the end seeing all is deriued from him as the beginning Wee haue will and power from him to do that which is pleasing vnto him Phil. 2 13. the praise of all therefore belongs to him Secondly Christ hath bought vs our God gaue Christ a price for vs therefore all our actions maine and meane religious righteous ought to glorifie him 1 cor 6 20 Tim. What vse is to be made of this doctrine Silat It reprooueth such as be so farre from intending Gods honour in euery action as generally they thinke not once of the Lord and his glory Secondly such as directly and purposely seeke their owne praise or
hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto nor yet hee inable them to doe what he taught But of all his instruction the successe depended wholy in Gods blessing and helpe and therefore but requisite that Sermons and exhortations should begin end with prayer to God as to assist speaker and hearer to doe their duties well so to make all prosperous when they haue done In seeking and suing to God alone it so checks the inuocatiō of creatures as it teacheth the faithfull to resort to God alone for euery good guift God alone doth both know and fulfill the desires of his children and it is an honour peculiar to him to be trusted in and called on Psal. 50 15. The matter of his prayer is that wherein he saide Chap. 14. ver 17. That the kingdom of God stood so now he prayeth not That they might bee filled with meats and drinks but with peace with God in themselues towards their Brethren and ioy that is encrease of peace euen spirituall gladnesse of the heart freed from terrors of Gods wrath and cheared with the sence of Gods loue in Christ and hope of glory All Ioy signifieth solid and firme ioy such as lasteth not like the vanishing ioy of worldlings who reioyce in prosperity and are sad euen heauy to death in calamitie as Ionas gourd grew in the day and dyed in the night but durable ioy which will not be taken away or quenched with the sharpest crosses Of this peace and ioy he noteth the true causes and the nearest to wit Faith or the righteousnesse of Faith a sure grounde of all Christian peace and comfort and Hope which is a sure expectation of all good things needefull for vs and namely of eternall life Of which infallible expectation the mercies and truth of the Father the regeneration of the Spirite the merites of the Sonne be both the fountaine and props Note further that of these graces he sets downe the hiest cause the holy Ghost by whose power that is mighty working they are giuen and encreased vnto a great measure which is heere expresly begged God fill you that you may abound in all ioy Tim. What is the Doctrine of this 14. verse thus interpreted and analyzed Silas The first is that it is God alone in whom Christians are to fixe all their hope and trust for he is called the God of Hope not only with respect to the verse 12. or for that he is the author of Hope engendring all liuely hope as he is tearmed God of patience 1 Pet. 1 3. but especially for that he is the obiect of hope being hee in whom alone all hope is to be placed and that for these Reasons First God not onely commands to trust in him alone but threatneth a curse to such as haue hope affiance in men 1 Tim. 6 17. Ier. 17 5. Secondly examples of holy Patriarkes and Kings which hoped in God and were not confounded but deliuered Our Fathers trusted in God and were saued saith Dauid Thirdly God besides his mercies fidelity and omnipotency hath infinit means to succour his which relie on him Therefore let all men trust strongly in God and renounce all other hopes either Popish in their owne merits a rotten post to trust in or worldly as in horses friends riches c. which are but vaine thinges to saue a man Ps. 20 7. Tim. What is the second Doctrine from this 13. verse Silas That godly Christians must labour after the greatest measure of Faith hope peace ioy and other graces neuer contenting themselues with any portion till they be filled and do abound The reason is because such is Gods will else Paul would not haue asked fulnes and aboundance of God As couetous men neuer thinke they haue Gold enough so let Gods childe neuer think he hath graces enough for he is bound to waxe spiritually as plants and young children do naturally and the more grace he hath the more and better seruice shall he do to his God Also it is a signe of sauing grace when it growes and abounds Tim. What vse is to be made of this doctrine Silas First it reprooues such as sweate and take paines to thriue in the world but do not so to thriue in grace Such also as rest in beginnings and couet not perfection Also such as go backwards and fall away And encorageth all Christians by all good means of reading meditation hearing prayer conference keeping a good conscience by right vse of the Lords Supper to labour after encrease in spirituall things Tim. What is the last thing which we learne from this 13. Verse Silas That Faith is the parent of hope and both togither bring forth sound peace and ioy and of them all the holy Ghost is head cause and worker And lastly that Pastors must pray effectually for their people Tim. Passe to the 14. verse what obserue you therein for edification Silas Paul passeth forwards to the conclusion of this Epistle wherein first he praiseth them verse 14. and then defendeth his writing to them verse 15. From his commendations of them Ministers and others learne that we are not alwayes to exhort and reprooue our hearers there is a time for praises also namely when the parties vppon our knowledge deserue praise Secondly when the thing praised is excellent Thirdly if the persons be capeable to wit such as will not be puffed vp thereby but excited more to their dutie Fourthly when Gods praise is chiefely aymed at without base flattery then it is wisedome to praise for praise is a spurre in the praysed to piety and witnesseth the charity of the prayser Our Apostle might haue beene thought to haue beene sharpe considering former and round admonitions and somewhat suspitious of the Romanes hauing so feruently and often prayed for them as if all had not been well but farre amisse but by his present praises hee quickens them to godlines and quitteth himselfe from sinister and vncharitable suspition whose example is to be followed of Ministers and other Christians Tim. But what is the subiect or matter of his praise which he giueth the Romanes Silas After he had louingly saluted them by name of Brethren to intimate his owne loue and inciteth theirs and shewes that he spake not by hearesay or anie ydle report but of a strong perswasion grounded onely vpon the profession and effectes of their Faith which was verie famous thoroughout the Christian worlde Romanes 1 8. then hee prayfeth them in three respects First because of their great goodnesse Full of Goodnesse that is enriched with piety towards God and men and namely with mercy and kindnes towards the brethren Secondly their excellent faith and skilfulnesse in diuine things wherein they had attained such a perfection not absolute which had no want for then they needed not mutuall admonition but such as in this life may bee attained vnto in comparison of
others they were perfect in knowledge All knowledge but farre from that perfection which is now and shal be among the celestiall spirits at the last 1 Cor. 13 7 8 c. The third part of their praise is ability or gift to admonish each other being as so many Monitors or masters such as could see what was conuenient to bee done a wise mans part and put others in minde of their duty Tim. What is our Doctrine from these wordes thus expounded Silas That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition The Reasons hereof are first it declareth our obedience vnto God requiring it Leuit. 19 17. 1 Thes. 5 11. Secondly our charity towards the Bretheren which want admonition whereby they are preserued from sinne and destruction and wonne to righteousnesse and saluation if they hearken and obey Math. 18 15. which made Dauid desirous to seeke it Psal. 141 5. Thirdly it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others as Col. 3 16. Such then as cannot or list not or care not to admonish others loose a speciall praise bewraying want of the feare of God and of loue to men and such as do admonish let them go forwards the more chearfully the more commendable this duty is which Paul had not so praysed but that it is much to be esteemed and exercised Tim. What are we to learne further from verse 14. Silas That there be two graces behoouefull to them who shall well discharge this duty of admonishing The first is goodnesse the second is knowledge for without goodnesse or integrity of life our admonitions will bee of no force whilst it may bee saide to vs Physitian heale thy selfe and Hypocrite plucke the beame out of thy owne eye Secondly when a man himselfe is blameable he cannot freely and boldly admonish another see Rom. 〈◊〉 21 22. Thirdly he that would haue hope of doing good in reproouing others had neede to be vnreprooucable else what hope hath hee that God will blesse his admonitions The other grace required heereto is a good measure of knowledge to guide vs to see and know wherefore to admonish and when and where and whom and by whom our selues or others and in what maner out of loue and pitty roughly or mildely directly or indirectly openly or priuately and to what end how long till we haue hope that we cast not pearles before Swine and in what words euen in the words of Scripture for they haue most authority and there is no exceptions against them To these purposes it is no meane wisedom will serue therefore Paul requireth in such as shall admonish their Brethren that the word of God dwel richly in them in al that is much and manifold wisedome Col. 3 16. And if to this one duty such and so great skil be needful then iudge what cause there is for Christians to search and study the Scriptures diligently and religiously hauing so many other more waighty offices to do in their generall and particular callings Tim. What vse are we to make of this truth Silas Hence is matter of exhortation both to the admonishers to furnish thēselues with store of knowledge as they may admonish with power and profit And vnto the admonished to take in good worth good warninges from their brethren yea although not alwayes giuen with such wisedome and loue as were meete for God is not bound to set a discreete godlye person aworke to warne thee not alwayes to send an Abigail a Iethro c. but sometime by a poore silly maide or man seruant our Inferiours both in place 2 Kinges 5 3 13. As thou wilt not refuse rich treasure because it comes through fowle hands so cast not away reproof and counsel for the folly or faults of him who giueth it Heare afoole a knaue an enemy if he bring truth and reason as wel as a friend an honest man or a wise man Balaam must heare his Asse else he had dyed for it Tim. But seeing the Romanes were so full of knowledge and goodnes wherfore did Paul so largely and boldly write vnto them as if they had beene very obstinate and ignorant ones Silas He answereth to this obiection in verse 15. that he did it not to teach thē what they knew not but partly to the end to remember them of things they knew already and might forget and partly for his function sake which he setteth forth by the efficient cause Grace because his Apostolicall authority and gifts were of fauour giuen him being a persecutor Vpon these causes he had written not somewhat that is some thing and left out others as necessary by tradition of Church to be supplyed as the great Iesuit dreamed for the Scripture is perfect but somewhat must goe with boldely and then the meaning is that with some liberty and freedome of wordes befitting the grauity of the matter and of my calling Wherein ye see Paul confessed no fault but iustified rather his acte as good for them to bee put in remembrance of necessary things and meet for him being their Apostle and minister therefore Bellarmine vnskilfully vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book ch 15 ver 39. Tim. What Doctrines gather ye hence Silas Two the first is that boldnesse admonitions reproofes become well Gods messengers First for the commandement sake Es. 58 1. Cry aloud spare not tell c. Earnestnes and freedome of speech is heere inioyned to Gods messengers Secondly a Messenger is not onely to do his Lords message but in maner and forme as he is required Thirdly if sin like a strumpet be bold to appear why should not Gods Seruants be bold to controule it Fourthly there is great danger if we faile heerein both to the sinner Ezek. 3 18 19. and to the Minister Ier. 1. 17. Speake to them or I will destroy thee It is true the performance of this will cause such as loue and liue in the seruice of sinne to account their reproouers enimies as Achab did Elias and the Galatians Paul and obserue all his wayes narrowly to see if they can haue any occasion or aduantage to accuse or to hurt him as those places can testifie where Ministers do with this holy liberty testifie against euils and sinnes but better to haue all men our enemies then to haue God alone to bee against vs and if we cannot saue others yet it standeth vs vpon to deliuer our owne soules The second Doctrine is that Gods Ministers are Gods remembrancers to put the people in minde For men euen the best are forgotful yea of common and commonly knowne duties by which meanes they run into great euils Did not Dauid in his fury against Naball forgette that he ought not to kill or reuenge till Abigail remembred him And Peter in his feare forget Christes premonition touching the thrice